Vac: The Concept of the Word in Selected Hindu Tantras (Suny Series in the Shaiva Traditions of Kashmir)

The SUNY Series in the Shaiva Traditions of Kashmir Harvey P. Alper, Editor Editorial Board Edward Dimock Wilhelm Halbfass Gerald J. Larson Wendy Doniger André Padoux Navjivan Rastogi Ludo Rocher Alexis Sanderson

Väc The CONCEPT OF THE WORD in Selected Hindu Tantras

André Padoux Translated by Jacques Gontier

State University of New York Press

Published by State University of New York Press, Albany ® 1990 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. For information, address State University of New York Press, State University Plaza, Albany, N.Y., 12246 Library of Congress Cataloging-in-Publication Data Padoux, André. Väc, the concept of the word in selected Hindu Tantras/Andre Padoux. p. cm.—(The SU NY series in the Shaiva traditions of Kashmir) Bibliography: p. Includes index, ISBN 0-7914-0257-6. — ISBN 0-7914-0258-4 (pbk.) I. Tantras—Criticism, interpretation, etc. 2. Sanskrit language— Religious aspects—Tantrism. 3. Tantrism™ Doctrines. 4. Kashmir Saivism—Doctrines, L Title, II. Title: Word in selected Hindu Tantras. 111. Series. BL114l.27.P33 1990 294,5'95-dc20 89-11436 CiP

Contents

Preface j vii Introduction j ix Chapter One Early Speculations about the Significance and Powers of the Word 1 Chapter Two Tantrism—The Texts of Kashmirian Saivism 30 Chapter Three The Manifestation of Sound 86 Chapter Four The Levels of the Word 166

Chapter Five The Phonematic Emanation 223 Chapter Six The Sixfold Course (Çadadhvan) 330 Chapter Seven The Mantra 372 Conclusion / 427 Select Bibliography / 431 Periodicals and Collections Quoted in Abbreviated Form / 449 Index of Sanskrit Terms / 451

Preface

This book is a complete revision of my main doctoral thesis, Recherches sur la symbolique et l'énergie de la parole dans certains textes tantriques, presented at the University of Paris in 1964. One of the few merits of that thesis, begun some thirty years ago, was that it was one of the first attempts at a systematic study of the subject. It was, however, very far from perfect. There were inaccuracies, mistakes and an inordinate number of misprints. In those days very little had as yet been written concerning the Word—väc—and the Indian cosmogonies related to it. A number of Sanskrit texts which are easy to consult nowadays were not accessible then. Such was the case with the manuscripts from Nepal, which have now been microfilmed under the Nepal-German Manuscript Preservation Project. In spite of its many shortcomings the original version was approved by some colleagues and deemed useful as a (somewhat heavy) introduction to the subject. A second edition, cleansed of most of the misprints and incorporating a number of minor emendations, was issued in 1975. But despite such corrections I still found the work very unsatisfactory, and would gladly have forgotten it, together with other sins of my youth. It so happened however that some Indologists and historians of religion (including Harvey P. Alper, of Southern Methodist University, Dallas) thought it was not all that bad and suggested I should make it available to a wider audience by having it translated into English. With some misgivings I gave in to this suggestion, on condition that the text be entirely revised, corrected and expanded where necessary. This book is the result. VII

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Preface

As the original title was both imprecise and too long, I have adopted one suggested by H. P. Alper but I have kept to the overall pattern of the original text. Chapters 1, 3, 4 and 5 have been reworked and supplemented, but incorporate no major changes: the plan is the same and some pages have been translated or transposed more or less directly into English. On the other hand, I have entirely rewritten chapters 2, 6 and 7. The reason for all these changes lies not only in the imperfections of the original but also, and sometimes mainly, in the progress made during the last thirty years in the field of tantric studies. My views on a number of points have been modified by these advances. Not only did I go on working on the subject, but Alexis Sanderson and Teun Goudriaan, to mention but two scholars, have opened up entirely new vistas in some of these fields. For example, no one could write nowadays what I wrote in the early sixties on the subject of tantrism or Kashmirian Saivism. On certain topics, also, new and reliable studies are now available, and there would have been no point in restating here what I or others have written elsewhere. Finally, on the assumption that some readers of this book might have read the original in either the 1963 or the 1975 edition, I have sometimes rewritten a passage, not to correct it, but simply to include new material or quotations. Generally speaking, I quote more Sanskrit texts now than before. Since Harvey P. Alper was the first person to suggest this English translation—he also suggested that the SUNY Press might publish it—it is only fair that I should dedicate the present volume to the memory of this greatly missed friend. My thanks also go to William D. Eastman, director of SUNY Press, for undertaking to publish a work which has proved far from easy to translate and edit, and which is hardly likely to sell like hot cakes. It goes without saying that the bibliography and the footnote references have been updated and adapted as far as possible for the use of English readers.

Introduction

My purpose in this work was to examine the speculations relating to the Word—vâc—such as found in various Sanskrit texts of Tantric character, with special emphasis on those relating to the power or the energy (sakti) of the Word. It is therefore a study concerned with Tantric conceptions about the Word and its powers. It cannot claim to be a general review. It deals only with a very limited sphere of the Indian religious and philosophical literature, and must necessarily leave aside various conceptions, however interesting. Since in this culture so much emphasis has been placed on the Word for over three thousand years, it was not of course possible to consider the subject in its entirety. It was not even possible to study all the available tantric scriptures in Sanskrit dealing with this topic. Therefore the work (as the title of my 1963 dissertation implied) is restricted to "selected Tantras," that is, chiefly to scriptures belonging to the nondualistic Saivism as it arose in Kashmir, probably in the early part of the ninth century A.D., and developed there before rapidly spreading throughout India. The reason for such a selection is understandable in that these traditions provide what is perhaps the most interesting and sometimes the most subtle, articulated, and reasoned developments on the subject. However, other non-Saiva or non-"Kashmirian'M works have also been consulted and will be cited occasionally. Resorting to !. I write "Kashmirian" because in the Kashmirian nondualistic Saiva tradition, the texts quite often do not originate from Kashmir but from elsewhere, particularly from South India.

x

Introduction

other traditions was desirable not only to broaden the scope of our investigation, but also because there have been interactions between Vaiçnavism and (dualistic or nondualistic) Saivism in Kashmir itself, and probably longstanding contacts and exchanges of ideas between Kashmir and other areas of the Indian subcontinent. Similar developments in ideas also took place in Buddhism, which, however, has not been included as part of our investigation. Indian speculations about the word obviously embrace those on language. They cover phonetics and grammar, both well developed in India even before our era, and whose basic notions are often to be met with in Tantric texts. As for Saivism, it was often the religion of grammarians or grammarianphilosophers, some of whose conceptions are borrowed from Tantrism. There is a very close interrelation between Tantrism and the speculations about the Word. Although originating from two different backgrounds, both, however, have very ancient Indian sources. This being so, to show how the present research fits into the general framework of Indian thought (Vedic/Brahmanic, and then Hindu), it seemed useful to outline, in an initial chapter, the antiquity of Indian speculations about the Word— vac- The latter was conceived from the very beginnings as a creative power, the "mother of the gods." On the other hand— at least as far as its forms unrelated to current speech are concerned—the Word was very early regarded as a symbol of the Godhead, or more exactly as revealing the divine presence within the cosmos, as the force that creates, maintains, and upholds the universe. Those ancient notions, while subjected to transformations, have never been obliterated: change in continuity, as is well known, is a characteristic feature of India, whose culture has always succeeded in remaining unmovable in its essence, while following a constant process of evolution and adjustment. The ancient notions about väc were restated and developed in Tantric Hinduism, a tentative definition of which will be given in the second chapter, where we shall also attempt to delineate a picture of the Kashmirian Saiva schools or traditions, whose scriptures have been selected for our study. Both chapters will emphasize the continuity and the develop-

Introduction

xi

ments of the notion, present from the very outset, that the Word is an energy, and that the latter may be tapped and used by anyone who is able to penetrate its secret nature and mysteries. To the Indian mind indeed, in the beginning was the Word; but here the Word is a force: it is active and can be used for action. Chapters 3 to 7, which form the core of the book, will be devoted to a description of the various aspects of this energy of the Word, according to selected Tantras. This exposition will, I believe, show a constant ambivalence, a continuous shift in the descriptions from the human to the cosmic and vice-versa, which is a distinctive feature not only of the Tantric mind, but more generally of the Indian mind, to which, as early as Vedism, the knowledge of the supreme reality, the highest understanding, was founded on the knowledge of anthropocosmic correlations. The energy (sakti), as we shall see, is at the same time Word (väc), consciousness (cit, samvid), breath, and vital or vibrative energy (präna): there are no absolute distinctions, no discontinuity between the human and the cosmic, the vital, the psychic, or the spiritual. All the developments of the Word which will be described can occur homologously within man or the cosmos. Such is the case with the evolution of the primal sound-vibration and the movement of the kuridalini as a form of phonic energy (chap. 3). Thus this ambivalence originates from the very premises of a system that views the creative act as an utterance which is a human act, but chooses to reverse the order and to see in this act nothing but the reproduction at the human level of an archetypal, divine act or process. So we shall see (chap. 4) how the universe emerges within divine consciousness, through the four stages or levels of speech, just as language or explicit thought does within human consciousness, while the process in its cosmic transposition will serve to account for the human process, and more especially for the cognitive validity of speech. Similarly (in chap. 5), we shall see how the categories (tattva) of the cosmic manifestation arise concurrently with the Sanskrit phonemes (varna) arranged in their grammatical order, while grammar—as well as traditional phonetics—will serve to account for the cosmogony. Of course, Sanskrit, the language of revelation, is divine; whereas grammar—"the gateway to salvation," "close to brahman, and the ascesis of ascesis"

xii

Introduction

(according to Bhartrhari: iapasäm uttamam tapah . . . vyâkaranam -Vakyapadïya, 1.11)—provides one of the chief supports of all reasoning to anyone using Sanskrit. We shall see, again with respect to the aforesaid ambivalence, how the Word is also and above all used as a means for liberation. In the last portion of this study, it will no longer appear so much as the energy that brings gods and worlds into existence as the substance wherein they are resorbed, and more especially as a means for human beings to progress toward liberation (chap. 6), or still more as a means to take hold, through mantras (chap. 7), of the primal energy which is Speech or Word, and thereby not only to make use of it, but to go back to its very source, and therefore to be freed from the chains of the becoming. Is not freedom or more exactly absolute autonomy (svätantrya) precisely one of the main characteristics of the supreme Word as spiritual energy, as identical with the primal principle? Svätantrya is a recurrent term with our authors, and Abhinavagupta even held it as such a fundamental notion that he sometimes referred to his Trika as Svätantryaväda, the doctrine of freedom or autonomy. The primordial principle is indeed pure, creative spontaneity, the flashing forth of the uninhibited power and overflowing bounty of the divine. Absolute autonomy is the attribute of the highest aspect of the Godhead. With the cosmic flow of emanation this freedom gradually diminishes until creatures, in our world, are bound to the becoming. The Word, simultaneously, losing its absolute autonomy, its nature of a pure and free act, becomes the human language, subject to "conventions," and the source of bondage for human beings. However, if the free source, the pure foundation of this language is "recognized" behind the appearances, if human beings know how to probe into and use such forms of speech (the mantras) as are free from the limitations of language, they reconnect with that source and, as liberated while still alive, they identify with the spontaneity, the creative autonomy, of the source of the Word. This return to the source of the Word will appear indeed not only as an identification with the Word in statu nascendi, but also as a merging with lhat wherefrom the Word arises, which is a Beyond beyond the Word, a still, silent area, a pure

Introduction

xiii

transcendence, a notion which, in Tantrism, keeps up the view, which occurs from the very beginnings of Indian thought, that the Word is subordinate to Silence, the uttered to the unuttered. One may be inclined to consider this approach as an oversimplification, especially in its endeavor to bring together several traditional systems under one general theoretical framework. Of course there are differences and distinctions, and we won't fail to point them out occasionally. However, the mind cannot grasp the diversity of the facts unless it organizes them somewhat into a system. Above all, while acknowledging the plurality of Indian views and interpretations, we feel that the framework adopted here is not too unfaithful a reflection of the basic orientation—underlying their diversity—of the Tantricinspired speculations about the Word, whether in nondualistic Saivism or in other theologico-metaphysical traditions. It may not be out of place to explain here why the Sanskrit väc has been rendered by word, a term also referring to the central theme of this work. Here we are confronted with a problem of translation, no translation ever being totally satisfactory. Väc, from VAC—to speak, to say—means voice, speech, word; it may also refer to utterance and language. It is also the embodied, divinized Word: the Goddess who is Word, and this latter aspect will be the most frequent here. As väc is both what is said, uttered, and that which says or utters—One who is said and is saying—its translation as word (or Word) seems to us the least inappropriate of all. But it should not be confused with the logos, the status of which is by no means that of väc (we shall deal with this later). Language would have been a totally inadequate translation, if only because väc, at the stages described in the following pages, is prior to any language, and in its most obvious Tantric use, that of mantras— chiefly bïjamantra—has no connection whatever with language. The translation of väc as speech or Speech, which is used by some authors, is, however, also possible: we have sometimes resorted to it. Finally, two further points must be outlined, one which relates directly to our subject, the other to its position within Indian reality as a whole. First, a major feature of the Word, as conceived of in India

xiv

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and as it will be considered here, is its strictly verbal or aural— unwritten—character. The Revelation is the Sruti, the Word heard by the sages, the rsis, the seers-poets of the Vedic hymns. The earliest of those hymns were composed at a time when Aryan India did not know about writing. May not this early, purely verbal stage account for the subsequent depreciation of written texts? That is a moot point. However, the fact remains that henceforth Brahmanic-Hindu India has always proved to be suspicious of the written aspect of the word. The Veda, as is well known, should not be written down; when written down, a mantra is truly a "dead letter"; it should only be imparted by word of mouth during initiation. So here our primary concern will be with the spoken, speaking Word or Speech, with sound, and not with (written) scriptures.2 This is not to say that the rule has no exceptions: written works have, in time, become a part of the Hindu religious tradition. Tantras have been committed to writing. Making copies of them came to be held as a pious task. We shall see that some mantric practices involve either writing or visualization of written signs.3 Let us also mention that diagrams (mançiala, yantra, cakrà) play a part in rituals and have contributed to create a link, even an isomorphism between the visual and the aural. 4 Furthermore, it is well known that Vedic mantras (and the other ones as well) are supposed to have first been "seen" by the fjis. Vision, or beholding (drsti) often plays an important part in the ritual. Finally, we shall see the importance of visual metaphors in nondualistic Kashmir Saivism. Still the fact is that here, utterance, the verbal, the audible (or inaudible), explicitly or implicitly, will be placed on the front line.5 2. About the verbal-aural character, not only of the Revelation but of Indian scriptures in general, cf. for instance: C. Mackenzie Brown, "Puräna as Scripture: From Sound to Image of the Holy ,Word in Hindu Tradition/1 History of Religion 16/1 (1986): 1-33. 3. As in the "placing" (nyâsa) of mantras. See also the "demons' writing," bhütalipi. 4. On this point refer to Padoux (ed.) Mantras et diagrammes rituels dans l'hindouisme (Puns: CNRS, 1986): introduction. 5. There would be much to say about the role of sound in ritualistic action and, more generally, in human experience, especially that of the sacred. Hut thin i* too vaut a subject to be pursued here.

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The primacy of the oral over writing—and this is the second point I wished to emphasize—appears as somewhat paradoxical, considering that the only language to which we shall refer here is Sanskrit. Now, it is likely that in India, Sanskrit never really existed as a spoken? current language. It may have been spoken in certain circumstances, no doubt: it is still so to this day. But it has always been a learned, liturgical language: the language of the gods, not of men, and especially not of ordinary people. In their daily life, Indians used to speak "popular" Indo-Aryan or Dravidian languages, those through which were spontaneously expressed their experiences of everyday life, their feelings, their emotions, Sanskrit being used only, when at all, for a scholarly, learned or literary purpose, as well of course in connection with religious or liturgical matters.6 Sanskrit, indeed, has been the vehicle for the literary, religious, philosophical, and scientific culture of India, insofar as this culture is VedicBrahmanic, and subsequently Hindu. But it does not reflect all that has been said or written in India, and since it developed very largely in a non-Sanskritic milieu, it necessarily always interacted with it. We cannot, however, deal here with this issue which others have treated elsewhere.7 I think it had to be pointed out at the outset of this book: here, when dealing with the Sanskrit tradition, we shall consider the most sophisticated and elaborate teachings of India about the Word, though not all that India may have said or thought on this matter.

6. Here may be mentioned the distinction made by Fr. Walter J. Ong (Interfaces of the Word) between "father language" and "mother tongue." "Unlike the mother tongue," remarks R. K. Ramanujan, "Sanskrit is the language of the fathers." 7. Especially R. K. Ramanujan in the Postface of Hymns for the Drowning; Poems for Visnu by Nammülvär (Princeton: 1981), from whom I quoted in the above footnote.

Early Speculations about the Significance and the Powers of the Word

The Tantric speculations and practices that will be considered in the following chapters are not, in India, something outlandish or strange, however unexpected or excessive they may appear to us in some respects. They emerged in a rich and ancient culture where, from the outset, so it seems, the Word was given a prominent position. Thus, before studying these speculations, the ancient notions on the subject should be first of all briefly reviewed. This preliminary survey may appear somewhat hurried and incomplete. But a deeper investigation would fill a whole volume, while this is meant only as a short preface to, or a kind of basic framework of, what will follow. India seems indeed, of all the countries in the world, one— or even the one—best exemplifying an ageless, unbroken tradition of speculations about the Word; of elaborations, and therefore experiences, of myths where the primordial Word, Speech, plays a vital part; of speculations about the cosmogonie or magic power of certain forms of the Word; of reflections on the value and nature of language, together with the elaboration, from a remote past, of phonetics and grammar. This is a land where grammar went so far as to be considered as one of the darsanas—"views" on the world, which are at the same time paths to salvation—since it helps to preserve and understand a primeval revelation which embodies the whole Truth and is given in the form of sacred formulas (mantras), pregnant with riddles and correlations, which express—and through which expresses itself—the brahman, which is both transcendent

2

Väc

Reality and supreme Word. Finally, India also is a country where throughout the ages a "linguistic theology" has evolved, elements of which are to be traced, at different periods in time, in most of the thought systems that arose there. Providing a general overview covering the whole range of this extensive body of myths and speculations is no easy task, and such an attempt would be an unwise, because superficial, approach. We may point out, however, the antiquity of these notions, which are therefore Vedic (and this does not necessarily mean Aryan), since we have only Vedic documents concerning the earliest developments of Indian thought. Let us also now note that a historical survey cannot be contemplated here, both because there is no relevant material for a history of ideas in India and because the Indians themselves—even though they may have disputed against each other—have always been inclined to expound their various systems sub specie aeternitatis, and not according to their historical unfolding. It is obvious, though, that such an unfolding did take place, and we shall have some opportunities to point it out. But there is hardly any hint about how it progressed, hence the temptation of what may be termed a structural approach through which, rather than how conceptions did evolve, we could grasp the different aspects of the Vedic-Brahmanic, then Hindu, vision of the universe, including the position of human beings therein, as well of course as the nature and significance given therein to the Word. To give a clearer picture of this extensive body of ancient speculations, one might be inclined to make a tentative distinction, at least as a heuristic procedure, between two aspects. One1 that may be said to be more specifically Brahmanic is chiefly based on the exegesis of the Veda, which, to the orthodoxy, represents the Revelation itself, the epitome of sacred knowledge. Considering the mantras and the brähmanas of the Vedic ritual, the authors of these schools—those of the Cf. L. Renou in L'Inde classique, vol. I, paragraphs 1508ff., vol. 2, pp. 79ff.; and D. S. Ruegg, Contributions à l'histoire de la philosophie indienne (Paris, 1959). For these ancient notions dealing with the Word one may refer to K. Madhuvn Snrma's article, "Väk before Bhartrhari," Poona Orientalist VIII (1943): 21-36.

Early Speculations

3

Mimämsä—seek to justify the eternal existence of the Veda, and to this end will have to establish that sabda—a term that means both "sound" and "word," that is, the phonic signs making up the Veda—is eternal (nitya). With this hermeneutic of the Veda, with grammar, and even more with grammatical philosophy, this body of speculations about how sounds, words, or sentences may be a valid means of knowledge (pramäna) evolved an epistemology of speech, a philosophy of knowledge as relating to language, and a metaphysics of language or sound. Poetics and aesthetics are connected with this current, which includes a number of outstanding authors, of whom one at least should be mentioned here: Bhartrhari, not only because of the value of his great work the Vâkyapadïya ("[Treatise] about sentences and words"), but also because he is held as a master—much discussed but even moreso quoted—by the authors of the Trika, and more especially by the foremost among them, Abhinavagupta. The latter, who was indeed one of the leading Indian poeticians, refers repeatedly, in his Tantric works, to these speculations about the Vedic origins of the word and the validity of knowledge. He very naturally resorts thereto in his philosophico-linguistic approach since, like that of all Sanskrit authors, it is based upon the traditional treatises, the sästras.

But Abhinavagupta's conceptions about the word, like those of the other Sanskrit authors with whom we shall deal, while retaining Mïmâmsaka elements,2 are at the same time fully involved with myth. They are part of a mythic vision of the cosmos, some aspects of which go back to the Vedic cosmogonie myths; most of them, however, are taken from the visionary and ritualistic theologico-metaphysical system of the Tantras, where the individual self ultimately merges, through complex, ritualistic, theological and yogic representations, into the absolute of the divine Self. 2. The Mïmâmsâ and its "realism" surely had a strong influence in Kashmir, as evidenced by a number of textual references. Indeed, the prevailing conception in India is that speech—language—operates as a relationship between words and things, the speaker's subjectivity playing no important part in the process: this is, perhaps, a legacy from the Mimämsä.

4

Vâc

That is the aspect we may distinguish, another side, of the speculations about the Word, an outlook or a way of thinking, according to which the Word, uttered at the origin of time (and sometimes personified), is a creative and efficient power, an energy (sakti) both cosmic and human, of which humans can take hold through the formulas (mantras) which express it (those formulas also have a magical value and are normally used in a ritual context), thereby becoming the equal of gods or of the primal creative principle itself. This is a type of thought for which any form of speech somehow partakes of this magical potency. Those myths, those speculations about the powers of the Word, occur as early as the Rg Veda. They are also found later in the Atharva Veda, replete as it is with prayers and magical formulas, as well as in the Yajur Veda (where one finds, for instance, such a series of names of gods as the satarudrlya of the Taittirïya Samhitä). In those works an important part is also assigned to syllables or words with no apparent meaning but pregnant with a transcendental or magical import. Those speculations, where myth and verbal magic intermingle, continue in the Brähmanas, which, with their numerical divisions of the cosmos and the vital functions, their magical identifications, the part assigned to the vital breaths, formulas and syllables, and "etymologies," may be the source of many Tantric speculations. All this material appears next in the Äranyakas and the earliest Upanisads, where cosmogony is sometimes related to the Word, or where cosmogony and a physiology based on "breaths" (präna) are closely interrelated. This appears too in some later Upanisads. But it is with Tantrism that these considerations about the powers of the Word, which is henceforth identified with the divine energy itself {sakti), will come to their full development, and that sacred or magic formulas (mantras) will be most widely used (to such an extent in fact that the mantrasästra, the science of Mantras, will come to be held as the most important portion of Tantric teachings). However, the oldest Tantras are later by several centuries than the Vedic Upaniçads: When did those texts appear first? Where? To what can they relate? Are they a renewed form of the Vedic and Upuni$adic speculations,

Early Speculations

5

or did they appear as a result of foreign influences or as issuing from an "autochthonous" background? Those are questions that arise and that will be briefly discussed later on. For the time being, let us simply note the antiquity and importance of these speculations, and the fact that grammar-phonetics and hermeneutics constantly mix with ritual and magic.3 In this initial chapter therefore we shall simply point out some ancient notions about the nature and power of the Word, and record a few ideas or terms occurring in Vedism and Brahmanism, which will reappear later on, with identical or very close meanings, in Kashmirian Saiva scriptures or, more generally, in Tantric works. Such is the case, for instance, with the speculations about orn or about the breaths (präna). The notion of Tantrism will be discussed in the next chapter, where we shall further examine the complex and sometimes difficult to assess relationship that may be traced between Tantric Hinduism and Vedism and orthodox Brahmanism; finally, we shall take up the study of the mythic architecture of the Word and the speculations about its powers as elaborated, more especially, in some nondualistic Saiva works. As early as the Rg Veda4 much emphasis is placed on the 3. Here as elsewhere in this book, the term magic is used as a convenient way of referring to the manipulations of the powers of the Word or speech (or of any "force") for a specific purpose, whether worldly or otherworldly, together with their attendant rites (or the rites they consist in), and the speculations that seek to support and explain them; granted that in India (and elsewhere too probably) the sphere of "magic" can never be considered as totally apart from that of the "religious." All the mantrasastra scriptu/es and all speculative works on the subject clearly reveal this interconnection. About modern aspects of the inseparability of the "magic" and the "religious," one may refer to C. G. Diehl's study, Instrument and Purpose (Lund: Gleerups, 1958). 4. On this point one should refer to L. Renou, "Les pouvoirs de la Parole dans le Rgveda," in £(tudes) F(édiques) et P(aninéennes) I, pp. 1-27. For the Indian speculations about the Word in Vedism, one may also refer to earlier studies, such as: O. Strauss, "Altindische Spekulationen über die Sprache und ihre Problemen, " Z. D. M. G. 82(1927). For the theory of the Vedic ritualistic word, the works of F. Staal are of special interest (Cf. Bibliography). For the ftg Veda, I have used Geldner's translation and notes, Der Rgveda aus dem Sanskrit ins Deutsch Übersetzt (Cambridge, Mass., 1951).

6

Vâc

significance of the Word: it is referred to by various terms, and in several places it appears as a primordial principle, a creative force bringing forth the universe. So much so that it has been said that "the Vedic speculations, as expressed in the hymns, are based upon a kind of primacy of the word." 5 First let us dwell for a while—though without overemphasis —on a term referring to a form of the Word, destined to be remarkable, since it will eventually be used, more than any other, to refer to the supreme Reality, the Absolute: brahman. This term has enjoyed an extraordinary and perhaps unexpected good fortune. As early as the Rg Veda, the word brahman6 (neuter) refers to a major aspect of the Word: the ritualistic word, the "formula" par excellence, the supreme Word. This word, however, is also subject to the strict rules of poetics, but in a system of thought where the poet (kavi)1 establishes an order in the universe as he celebrates it with the help of the Word. Finally brahman appears as a mysterious, most cryptic word.8 This mysterious and arcane quality of the original Word will be found later on several occasions, together with those correspondences that were instituted by the brahman and are a major feature of Indian metaphysics (as of any mythic thought). Among the terms referring to the Word in the Veda, we shall first consider vac, the one which will be found again, with the same meaning of word, in a number of texts that will be discussed subsequently.

5. Renou, "Les Pouvoirs de la Parole dans le Rgveda," p. 1, and O. Strauss, "Hier finden wir auch die Verknüpfung von Sprachlichen und Religiösem, welche die spezifisch indische Färbung jener Problem ausmacht" (op. cit.). 6. About this term, see L. Renou (and L. Silburn), "Sur la notion de brahman" (J.As., 1949, pp. 7ff.); Gonda, Notes on Brahman (Utrecht, 1950); P. Thieme, Brahman {Z.D.M.G. 102, 1952). 7. Cf. Renou, E. V.P. 2, p. 66, note: "In fact, the creation of the cosmos is similar to that of a work of art, either being the kavCs deed," and L. Silburn, Instant et Cause, p. 21: kavi, the poet of measurement. 8. Cf. L. Renou, "Sur la notion de brahman" (p. 13): brahman is "this form . of cryptic thought consisting in establishing a correlation, an explanatory identification, that which the Brahmanas will refer to as nidänaox bandhu, and finally as l)puni$iut."

Early Speculations

7

Väc (a feminine word!) occurs in a number of isolated stanzas in various books of the /?# Veda, including those held as the oldest ones: the creative role of the Word seems therefore a notion present from the greatest antiquity. However, to find a hymn exclusively devoted to väc one must turn to Book X, of later origin (hymns 71 and 125). In the first of them, dedicated to Brhaspati, the lord of the sacred formula, the knowledge ijnäna) of the origin and secrets of the sacred Word are expounded upon. According to tradition it begins: "O Brhaspati, that was the first unfoldment of the Word, when they stirred into action, giving a name [to things]," a formulation that from the outset points to a major role of the Word (which will be greatly emphasized in Tantrism), that of the placing of names, nämadheya; and giving a name, in mythic thought (not only in India), is giving being. For the word, the name, as early as the Rg Veda, is the very being of what is named, it is immortal (amrta\ cf. 10.139.6, where the immortal [names] of the cows are the cows themselves). This hymn also outlines the association of word and sacrifice, a fundamental one in a context where sacrifice, always including as its central feature the utterance of the sacred formulas, assumes a cosmic significance: "They have walked along the path of the Word through sacrifice" (ibid., stanza 3). It also stresses the fact that the Word is not disclosed to all: "Many a one who have eyes have not seen the Word, many a one who have ears do not hear it" (stanza 4). It is as mysterious as brahman, even though this hymn only refers to the poetic word, but brahman itself is poetic word. It is also noteworthy that in the second stanza the sages "create the Word through the help of thought," which may appear as a préfiguration of the theories we shall examine later, and according to which the Word is subordinated to consciousness. In the second hymn (10.125) the Word (which is made to speak) is glorified as a supreme power: " . . . I support both Varuna and Mitra, I bear both Indra and Agni (stanza 1) . . . I am the ruler (rästri),9 who brings treasures together, who understands; of those who receive worship, I am foremost

9. Just as is the sacred formula, brahman; cf. A V 4.1.2.

8

Väc

(stanza 3 ) . . . Whomever I love, him I make powerful, a receiver of formulas, a seer, a sage (stanza 5) . . . I pervade heaven and earth. It is I who give birth to the Father, on the summit of this [world] (stanzas 6-7)." Here the Word is truly placed above everything else, even giving birth to the godhead who creates the various forms in the world. True, such hyperbolic praise is particular to this type of hymn; there is however another hymn mentioning "the Word that speaks and is the harmonious ruler of the gods" (8.100.10); but it further states that "the gods did create the Goddess Word, whom all kinds of animal speak" (ibid., 11); still it is to this Word "listened to by the gods" (10.98.7) that the latter owe their power: "Thou, Indra, become great owing to the Sacred Word" (10.50.5).I0 This väc is related to brahman as well, which is not a mere sacred formula, but supreme Word, and also powerful activity. In hymn 10.114.8, väc appears as co-extensive with it: yävad brâhma viçfhitam tävati väk, "as much as brahman did expand, as large is the Word." This formula—implying a subordination of the Word to brahman, wherefrom the former would have sprung (cf. Geldner, op. cit.: "brahman ist hier die Grundlage der väc")— would rather suggest that brahman is not the Word,11 but the Word exists at different stages, and brahman itself is Word. This formula will indeed be eventually interpreted as identifying brahman with Word: brahma vai väk {Aitareya Brähmana 4.21.1).12 The Word is extolled and identified with brahman in the

10. Bhuvastvam-indra brähmana mahän. Cf. RV 8,6 and 14.11, where through the chanting of a song of praise Indra 's power is increased: "Denn, dir sind, o Indra, die Lobgesänge, die Lobgedichte eine Stärkung" (Geldner, vol. 2, p. 314). 11. Cf. L. Renou, E.V.P. 1, p. 12. 12. The subordination of the Word to brahman remains nevertheless significant, insofar as it corresponds to a subordination of the expressed to the unexpressed, of the manifest to the unmanifest. The poetic word is a creation of inspiration, of thought. This is not apparent in hymn 10.125, and yet more often than not, the Word, although superior to the gods, nonetheless arises from something that was prior to it (cf. in/rap. 12). One should not, however, be too categorical here, for from this extensive body of scriptures no system emerges.

Early Speculations

9

Atharva Veda as well. The latter, composed mostly of magical prayers and incantations, resorts of course to the efficacy of the Word; but it also contains a few cosmosgonic or speculative hymns, some of them stating the preeminence of vac. Thus hymn 4.1, praising "the sacred Formula (brahman) that was first born in the East, the seer discovered it, from the glorious summit (of the worlds). . . [There he saw] the womb of the existent and the non-existent. Let it lead the way, to the primal generation, this age-old sovereign who dwells in beings!"13 This sovereign, who is divinized as Brhaspati (ibid., 5), is the vac. This is also, probably, the one whom the seer of hymn 2.1 has seen "secretly"—this "supreme [abode] where everything becomes of one form, and which is the milk yielded to us by the mottled [Cow]," 14 (for the cosmic Cow is the Word). In hymn 19.9.3, again väc is called "supreme Goddess, sharpened by brahman": iyàm yä paramesfhini väg devï brâhmasâmsita. It is again exalted in other hymns with similar images, and, of special interest to us, in the form of one of the Vedic meters, viräj,15 which is the subject of hymns 9 and 10 of Book 8. There viräj appears as the cosmic cow, identical with väc, whose calf is Indra and who is once described—becoming masculine for the occasion—as "the father of brahman" (8.9; also 9.10.24: viräd väg virât prthivï viräd antârikçam virât prajäpatih). "Verily she was this [Universe] at the beginning. Of her, when born, everything was afraid, [thinking:] this one indeed will become this [Universe]" (8.10.1). Herbs, space, and waters did the gods milk from her (ibid., 14ff.). Viräj, therefore, is identified with vac. Moreover (in accordance with its etymology, vi plus the root RÄJ), she appears as an active principle, ruling, luminous, nourishing,16 and feminine, as a creative energy17 13. and 14. About these two hymns, cf. L. Renou, "Etudes sur quelques hymnes spéculatifs" {E.V.P. 2, pp. 55ff.). 15. Cf. L. Renou, Viräj (J. As. [1952]: 14Iff.). 16. The Brähmanas identify viräj with srï: both are shining and nourishing (SBr., 8.3.2.13; GBr., 1.5.4: annam vai srïr virä4 annädyam\ etc ). Cf. J. Gonda, Aspects of Early Visnuism (Utrecht, 1954), p. 187. 17. Thus in the hymn to the Purusa (RV 10.90.5): "From it is born the [creative] Energy, from the creative Energy man (or the Purusa) is born." Geldner (op. cit., vol. 3) p. 287, notes: "Der Urpurusa lässt aus sich heraus

10

Väc

which might already, because of this aspect and role, prefigure the sakti of the later periods (and furthermore, this is an energy which is Word). Actually, although we already see, as early as the fig Veda, a Word that is a female creative energy, it is not, however, known as Sakti. The latter term, although appearing as early as the Rg Veda}% does not in that text carry the meaning it will assume later. There is also saci, acting as a companion to certain gods (RV 1.139.5, or in 10.134.3, where she is Indra's inherent power); or there are the Gnâs (RV 5.46.7-8), the consorts of the gods. However, those feminine entities play but a limited part, by no means comparable to that which sakti eventually will have. This is also to be found elsewhere, more especially in the Brâhmanas; and in some cases, being the consort of a god is a function assumed by väc, which then gives rise to the creation as a result of union with the god Prajäpati, the father of creatures. Thus in the Yajur Veda: "Prajäpati was there; väc was his companion. He united with her. Then she parted from him and bore all these creatures. Afterwards she came back into Prajäpati." (Käth.S. 12.5).19 The relationship between vâc and Prajäpati is not indeed always of that type. Much the same as in the Atharva Veda, it is sometimes associated with him, at others, assimilated into him. It is indeed noteworthy that in the passage just quoted, väc returns into him after uniting with him, and therefore it is both distinct and nondistinct from him. In this way, it is described as the greatness or the inherent power of Prajäpati (asya mahimä, SBr, 2.2.4.4). Or else the latter—sometimes described as the Lord of the Word, Väcaspati

die Viräj, das weibliche Schöpfungsprinzip, geboren werden und lässt dann sich von ihr als Welt gebären." In the BÄUp. (4., 22-23), viräj, as a human form appearing in the left eye, is the consort of Indra (asyapaînî virât), and both unite in the heart; cf. infra p. 28). 18. RV 3.57.3; 7.68.8; or 10.88.10, where she is the power of Agni. 19. CI. similarly the union of Mrtyu with vac in BÄUp. I.2.1-5. Or SBr. 3.2.1.2511., where sacrifice (ya^na) desires Vue and unités with her, Indra then entering the embryo.

Early Speculations

11

(SBr. 5.1.1.16)20—expresses his creative power by means of the Word, when, for instance, he creates the worlds by naming their parts: "He said bhüh, and the earth was."21 (ibid., 11.1.6.3). "He created the waters by means of the Word" (ibid., 6.1. L9).22 Or Prajâpati himself is assimilated into väc (5.1.5.6: "Prajäpati is the Word; this, assuredly, is the supreme Word"). In a somewhat different, although closely related, perspective, it is noteworthy that in the Brähmanas väc is identified with Sarasvatï.23 Now this goddess, who eventually will become the goddess of eloquence and learning, appears as early as the Rg Veda (where she is first of all the river of that name), endowed with a motherly ("the best of mothers," ambitamä, i?F2.41.16), protective nature, taking care that the sacrificial prayers bear fruit (RV 2.3.8), a nature that she shares with the Word, and still retains in the Brähmanas, the latter asserting her identity with väc (SBr 3.9.1.7; or AitBr. 3.1.10). Therefore Sarasvati appears as being at once word, motherly, and creative power,

20. Prajapatir vai väcaspatir. Vac is also exalted for its own sake, as, for instance, in TaitBr. 2.8.8.4-5: "There is no end to the Word, it is beyond the entire creation, immeasurable. All the gods, the gandharvas, human beings, and animals live within it. Within the Word do human beings reside. The Word is the firstborn syllable of the Order, the mother of the Veda, the navel of immortality." 21. Which may be compared to RV 3.30.4: "Auf dein Gebot (Indra) standen Himmel und Erde" (Geldner, 2, p. 364). 22. Similarly: PancBr, 20.142: "Prajäpati alone was this [universe]. He had only the Word as his own. The Word was the second [thing that was in existence]. He wished: "Let me now put forth this Word; she will fill up all this [universe]. He put forth the Word, and she filled up the universe." He then cut it into three: â, which forms the earth; kay the intermediate space; and ho, the sky (in the same way, JaimBr. 2.244 and PancBr. 20.147 mention a, ksa> and ra—that is the aksara—as the three original sounds). 23. About Sarasvati, cf. Bergaigne, Religion Védique 1, p. 327 and 2, p. 491; also Macdonell, Vedic Mythology (Grundriss . . . , Strasbourg, 1897), p. 86; and first and foremost H. Lommel, "Anähita-Sarasvati," in Asiatica, Festschrift Friedrich Weller (Leipzig, 1954), pp. 405-413, according to whom the association of Sarasvati with the Word is very old ("urarisch"), Sarasvati and the Avestic Anähitä representing two aspects of the same Aryan goddess.

12

Väc

qualities that will be, much later, those ascribed to the Goddess, who will also be Word.24 One point should perhaps be stressed here, that we shall have the opportunity to discuss again elsewhere in this work: insofar as the Word is conceived of as the consort of a god, as a power that belongs to him or of which he makes use— even though it appears at the same time or in other passages as identified with him—it is therefore subordinate to him. The "primacy of the Word," of väc, although indisputable, should not be asserted without these reservations. Brahman, even though being Word, Speech or Formula par excellence, is also mysterious, and owes its power to all of its unexpressed content, to its silence. Is not the concealed portion of the Word its best one (R V 8.100.10)? And yet this portion remains unexpressed: Word, perhaps, but silent. There is another term in the Veda, referring both to an aspect of the Absolute, or to the sacred word as the imperishable basis of speech or creation, a term that subsequently (while nonetheless retaining its grammatical sense of "syllable") came to refer to the primal, imperishable principle, more especially when symbolized by the monosyllabic mantra orn, and that is aksara. It is well worth discussing here, if only briefly, as much for its relation, as early as the Rg Veda, to the speculations about the powers of the Word, as for the prominence of the speculations about om as early as the Brähmanas: this was a prominence that was retained henceforward. It is also worth discussing due to the role that will be played, in Tantric lore, by the bïjamantras and the phonemes; and finally, because of the connecting link that existed from the outset between aksara, pada, and the fourfold partition of the Word.25

24. Cf. Mary la Falk, // mho psicologico nelV India antica (Reprint. Milan, 1986). 25. About the term aksara, cf. L. Renou, "Rituel et grammaire", J. As. (1941-42): 150-52; Ibid., E.V.P. 1.9-10; J. A. B. Van Buitenen, "Notes on Aksara," Bulletin of the Deccan College Research Institute 17, 3; and also, "Ak$ara," JAOS 79 (1959): 176-87. One may also refer, for more recent meanings of the term, to I*. M. Modi, Aksara, a Forgotten Chapter in the History of Indian Philosophy (Uaroda, 1932).

Early Speculations

13

\

Aksara, according to the traditional etymology—na ksarati or na kslyate—is that which does not flow out or perish, hence the imperishable, the indestructible, the eternal26; it is also the "syllable."27 Indeed, aksara appears as early as the #g Veda, as related to speech, and to the sacred, original, all-powerful Word, that which is at the beginning of the world: "When the first dawns were gleaming, the great [thing], the Word (akçaram) came into being in the footsteps of the Cow.28 It strengthens further the vows of the gods [since indeed] great [must be] the singular asuric power of [these] gods" (3.55.1). Similarly in hymn 1.164.41-42: "The Cow-Buffalo bellowed, creating lakes, one foot, two feet, four feet, eight feet, nine feet in size, a thousand syllables in the supreme space. From her flow down the oceans, by her exist the four regions of the world: from her [place] flows the imperishable [Word], who nourishes the whole universe." The cow or cosmic buffalo, mother and nourisher 26. "Das Unvergängliche": Geldner, ad RV 1.164.42 (vol. 1, p. 253). 27. Cf. Geldner, ibid. (vol. 1, p. 399): "aksaram eigentlich das Element der Sprache, Laut, Silbe, hier für die sakrale Rede, die eine Erfindung jener ersten Rçi's ist." 28. padé gôhi: the footprints, the track of the Cow, which is also that of the Word, followed by the sages (RV 10.71.3), which is secret, mysterious, and leads to the transcendental, the latter being the hidden Word. Cf. L. Renou, KV.P. 4, p. 51: "The Great Word is born in the abode of the Cow," or in modern rendering: "The great syllable is born in the realm of the transcendental language." Cf. also Renou, Etudes sur le vocabulaire du ftgveda, pp. 21-22 (s.v. padà), and E. V.P. 1, pp. 9-10. There is a variant of the term aksâra, which is aksara, which is both cow and word: RV 1.34.4; cf. Geldner's note, op. cit. (vol. 1, p. 41), who remarks that Säyana sometimes ascribes to aksara the meaning of word, at others, that of cow. The Word, väc, is also assimilated with a cow in RV 8.100.10. One should bear in mind that the Word is cow: dhenür väg. We have already seen, supra p. 9, the same assimilation with regard to viräj. The reason for the Vedic identification word-cow may possibly lie both in that the term gaüh, cow, is given as related to GÄ, to sing, and in the fact that the hymns assimilate prayers with cows; this assimilation arose due to the fact that through the utterance of the sacrificial Word the utterer would obtain a cow as daksina. For this, see B. Oguibenine, Essais sur la culture védique et indo-européenne (Pisa: Giardini, 1986), in particular p. 129.

14

Väc

of the universe, is the sacred Word, the thousand-syllabled word, and also the imperishable syllable, the aksara which, as the smallest division of the word, is taken as its basic element ("die Ursilbe," Geldner),29 that to which it can be reduced and, it may be assumed, from which it emerges. It is, at the same time, for priests and poets of brahman, which is a measured word, the element by which it is measured, hence its twofold significance: as a basic element of the Word, and as a measure of the sacred Word. Is it not said, in the same hymn of the fig Veda, in the two stanzas preceding that we just quoted: "To him who does not know the syllable, which is the abode of all the gods in the supreme space, of what avail will be the hymn?" (1.164.39); and in stanza 24: "With the syllable are constructed the seven voices," i.e., the Vedic meters. As to hymn 6.16.35-36, it shows how both the aksara and the sacrificial fire are born from the cosmic and ritual order (/ta).30 All this clearly shows why priests and poets could sense power in the sacrificial, poetical, and creative word, foundation of the universal order (even though it also appears as born thereof) or helping to maintain it; one can understand why the syllabic element, which measures the Word and that to which it can be reduced, may be considered as the phonetic or metric seed of the cosmos. Indeed, the Brähmanas, and subsequently the Upaniçads, leave no uncertainty as to the transcendence of this akçara. The latter, to be more precise, will come to be identified with the syllable om, which will appear clearly, as early as the Vedic Upaniçads, as the main symbol, the phonic expression par excellence of the brahman, and then as the basic mantra, the primordial sound, to which all mantras as well as any form of speech can be reduced, as the very source of the Word.31 One may wonder why the syllable om has been given such an exalted position. It was used, so it seems, as early as the 29. "Die Silbe is das Element der Rede (väc), die Ursilbe, vielleicht schon die Silbe O\f" (note, ad. RV 1.164.39, vol. 1, p. 234). 30. Cf. Tait Hr. 2.8.8.5, quoted supra p. 11, n. 20: "The word is the firstborn syllable of the Order, the mother of the Veda, the navel of immortality." 31. For the Tuntric conception of orp as found in some Saiva scriptures, cf. chap. 7, pp. 40211.

Early Speculations

15

;

Yajur Veda, where it is not yet divinized.32 (The Yajur Veda contains other syllables used for ritualistic purposes: him, hum, svähä, vasat, vet, but which will not have a comparable destiny.) The prariava—as om will be called—is originally nothing but the interjection o, lengthened by the pluti up to three morae and ending with the nasal sound m (marked m). It is used in the Vedic ritual by the hoir, who utters it loudly at the end of the anuväkya, but it came soon to be regarded as an utterance of vital importance, as the syllable par excellence.33 In some texts it is described as a kind of assent; thus AitBr. (7.18) ascribes to om the same meaning, in the language of the gods, as to what, in the language of humans, is expressed by tathä: "All right, yes"; and similarly in the ChUp. (1.1.8), which however goes on to say: "For whenever one assents to anything, this indeed is fulfillment. He becomes a fulfiller of the desires who, with this knowledge, becomes aware that the syllable [om] is the udgitha": at this stage, the deification of the syllable om has been achieved. At the beginning of the Jaiminlya Upaniçad Brähmana34 (1.1), Prajäpati conquers the universe by means of the three Vedas, then, afraid lest the gods steal it from him by means of the same threefold science, he decides to take the sap or essence (rasa) away from it by means of the triple utterance: bhür hhuvah svar,35 thereby creating the earth, the intermediate

32. We may mention, by the way, Winternitz's opinion about this type of speculation: "There is," he writes in this connection, "yet another kind of 'prayers,1 as we cannot help calling them, with which we meet already in the Yajurveda, and with which also, at later periods, much mischief was done . . . " (History

of Indian Literature,

vol. 1, p. 185).

}}. J. A. B. van Buitenen (JAOS, vol. 79), thinks that the prominent position of om may be due to how certain ritual recitations are performed. Cf. also L. Silburn, Instant et Cause, p. 92: "It is likely that the syllable om, the instigator, was also, as early as the Brähmanas, the continuous humming sound it will become at a later date in the Upanisads. Though imperceptible, it would underlay the whole ceremony and would thus appear like brahman as the upholder of the sacrifice" (J. G.'s translation). J4. Cf. The Jaiminiya or Taiavakâra Upanisad Brâhmana, text and trans-

lation by Hanns Oertel (JAOS 16 [1894]: 79ff.). IV These arc the vyahfti, the three "utterances" par excellence, which are

16

Väc

space, and the sky: "Somehow it happened that of one syllable (kasyai *vaf ksarasyd) he could not take the essence: of om, just of om. This [syllable] became this speech, and this [speech], namely om, breath is the essence thereof." The text now brings together om with the gâyaîrï; next (1.2) we are told that it is fire, wind, and sun, and that speech is earth, intermediate space, and sky: om therefore sums up the whole universe. Further on (1.10),36 the immortal, celestial Cow, who sends forth her thousand streams in all directions unto all this world (R V 1.164), is this "true syllable" that is om: "In it the waters are firmly set, in the waters the earth, in the earth these worlds. As leaves might be stuck together with a pin, so these worlds are stuck together by this syllable." Then again, this Brähmana (1.23)37 places at the beginning (agre) the space or "ether" (äkäsa), which is Word (sa ya äkäso väg eva sä). Prajäpati presses this Word; of its being pressed, the essence streamed forth. That became the worlds; these, being then also pressed, became the gods Agni, Vayu, and the Sun, which, pressed, became the three Vedas, which became bhür buvah svar, and those finally became the aksara which is om?% There is a very similar passage in the Chändogya Upanisad: "Prajäpati brooded over the worlds. From the worlds issued forth the threefold Veda; he brooded over it. Therefrom arose the syllables (aksaräni): bhür, bhuvah, svar. He brooded over them; therefrom arose the name om (omkära). As leaves are

chanted in the course of the Vedic ritual. For the interrelation between the cosmos and the vyâhriU cf. also Tait Up. 1.5-6. 36. JaiUpBr. p. 89. 37. Ibid., pp. 100-101. 38. The JaiUpBr explains that aksara can be the essence by interpreting it as that which flowed out (aksarat), and also that which does not become exhausted (na ksiyate), and states that the true name of om is aksaya while akçara is a term used to keep it secret. And it further states that the ak$ara should be chanted neither "o" or "om", but om, for in this way only does this sound merge with the essence. Why does it place such emphasis on the anusvâra! At the time of the JaiUpBr. speculations about the hindu (which later on will be considered as the concentrated energy, and therefore the very essence of the mantras as well as of the universe), as far as we know, had not yet come into existence.

7

Early Speculations

17

held together by a spike, so all the worlds merge into the sound om. The sound om is the whole universe."39 In its previous section (2.22) the same Upanisad—dealing with the seven musical modes (gärta) and noting how the phonemes making up words should be pronounced (as is well known, pronouncing Vedic mantras with absolute accuracy is a prerequisite to their efficacity)—further says that the innermost nature (âtman) of all vowels (svara) is Indra, while that of the spirants (üsman) is Prajäpati and of the consonants (sparsa) Mrtyu; the Upanisad goes on to say that vowels should be pronounced strong and sonant, with the thought: "To Indra let me give strength,"40 and so forth. This is interesting if we refer to the later speculations: each of the three groups of phonemes is correlated with a deity, while that of the consonants is not associated with a potent and creative god but with death, and occupies a markedly lower position. Does this not look like an embryo of the Tantric speculations about the phonemes?41 Coming back to om, it is worth noting that the Upanisad itself opens with lines in praise of the aksara (1.1.1-10), identified in this case with the most important portion of the säman, the udgïtha, which is itself "the foremost of all essences, the supreme essence, the most excellent one." There is no mention of om in the Brhadäranyaka Upanisad, which, however, contains an 39. ChUp. 2.23.3-4. 40. Cf. above, p. 8, n. 10, cit. RV., 8.14.11: the performance of a laudatory hymn increases Indra 's potency. 41. A still more marked préfiguration of Tantric elaborations is the passage in AitÄr. 3.2.5, which associates the three groups of phonemes with the three portions of the cosmos: consonants being the "form" (rüpä) of the earth, that is to say that of which it is made, spirants the "form" of the intermediate space, and vowels that of the sky; here again a progression can be observed: consonants are associated with the lowest and vowels with the highest. Similarly phonemes are also correlated with fire, wind, and sun: prthivyä rüpam sparsa antarïksasyosmâno divah svarähl agne rüpam sparsa vayor usmänah ädityasya svarähj j This distribution might simply be the consequence of the phonetic nature of the various phonemes such as defined by the Prätisäkhyas, phonetic findings being thereafter taken up by myth: this mixing up of phonetics and myth later appears very clearly in the speculations of Abhinavagupta on the subject (cf. chap. 5).

18

Vâc

elaboration on akçara, no longer appearing as a syllable, but as the absolute, the imperishable, the unconditioned, the foundation and basis of everything.42 In some other early Upanisads, on the other hand, om is exalted above all. Thus in Taittirlya Upanisad 1.8 (the first section of which is mainly devoted to a phonetic teaching or a teaching relating to the ritual words): "om is brahman", and so forth. The Mändükya Upaniçad also deals primarily with om; it begins: "Had is om. This syllable is this whole. The past, the present, the future— everything is just the phoneme om";43 or again, Prasna 5.6 or Katha 2.15-16: "The word which all the Vedas rehearse, that is said [to be equal to] all the austerities, desiring which men live the life of brahmanical studentship, that Word to thee I briefly declare: that is om\ That syllable truly is brahman, that syllable indeed is the Supreme. Knowing that syllable, indeed, whatsoever one desires, is his."44 Also in the Maitri Upanisad) which, it is true, is of later date: "ow is the greatness of brahman" (4.4); "om has three morae. By means of these is woven the whole world, warp and woof (6.3), and so forth. All those texts clearly show the unrivaled value attributed to om—the fact that it was taken as symbolizing adequately, and therefore as being, the Absolute. It should also be noted, on the evidence of the quotation from the Katha Upanisad, that it is not necessary to wait until Tantrism to find texts asserting that there is nothing which cannot be achieved by an adept through the sole means of a mantra, through the sole knowledge (that is to say, of course, through a gnosis, a comprehensive intuition) of an apparently meaningless syllable, yet standing as a symbol of the divine. It may be worth noting that this extolling of om, as containing the very essence of the Vedas, shows how in Indian thought, as early as Vedic times, the condensed, the concentrated, has always been given primacy over the extended, the 42. BÄUp. 3.8.7-11: "Verily, O Gârgï, at the command ofthat Imperishable, the sun and the moon stand apart. Verily, O Gàrgï, at the command of that Imperishable, sky and earth stand apart," and so forth. 43. Mäv4Up. 1.1. 44. KafhUp. 2.15-16.

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19

diluted. There is nothing more powerful than om, for within this one syllable (which should always be uttered at the beginning of any Vedic text) is encapsulated the whole of the Veda. The monosyllabic, the indivisible (aksara)—and later the dot or drop, bindu—being dimensionless and extensionless, is therefore beyond all extension, and thereby illimitable. Upaniçadic as well as Vedic speculations about om sometimes have one more feature which will appear afterwards in Hinduism and is elaborated upon extensively in Tantric texts: the breaking up of om into its constituent phonemes, to which are ascribed theological or cosmic meanings. Om is thus considered as breakable into its three morae (mäirä), or into its three phonemes (a, u, m\ which are viewed as a replica (pratinidhi) of the threefold Veda and of the three worlds as well. It may also be considered as made up of four elements (a + u + m + om—about this type of division into 3 + 1, cf. infra p. 21, n. 49), or of three and one-half elements.45 As the phoneme a, in such cases, stands at the head of the pranava, the Äranyakas sometimes claim, on the strength thereof, that it is its essence. It may then appear as forming the totality of the Word,46 a condition which we shall find again later (chap. 5) 45. Thus in two Atharvanic Upanisads, the Atharvasikhä and the Atharvasiras, to a, u and m is added an "elided m" (luptamakâra), correlated with the fourth Veda, the Purusa, virâj, and so forth. One finds om split according to the mâtra, with its extolling, in one of the Atharva Veda's latest Brahmanas, the Gopatha, which contains one Upanisad: the Pranava Upanisad, devoted to om (GoBr. 1.1.16-20). In this Upanisad brahman creates the god Brahma, to whom om is revealed as comprised of two letters, or four morae, through which he perceives the whole universe, because of the interrelation between those elements of om and the different parts of the cosmos, of the sacrifice, and so forth (Cf. Bloomfield, The Atharva Veda, p. 108). 4(>. Thus AUÄ. 2.3.6: akäro vai saiva vâk saisa sparsosmabhir vyajamânâ bhavï nänärüpa bhavati: "Truly, the vowel A is the whole Word. The latter becomes manifold and varied when specified by the consonants and the fricatives." For those early divisions of om, see Charles Malamoud, Le Svädhyäya,

récitation personnelle du Veda. Taittiriya Äranayaka, Livre II (Paris; Institut de Civilisation Indienne, 1977, pp. 85-87), from which I take the ubove quotation.

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with extensive elaborations when dealing with the phonematic emanation. This division of om is found neither in the Brhadâranyaka nor in the Chändogya. The latter, however, after asserting the identity of om and the udgitha, correlates the three syllables of this word with the three Vedas, three divinities, the three worlds, and the three vital functions (ibid., 1.3.6-7).47 And so do other Upaniçads with regard to om. Thus Prasna Upanisad 5.1.5: "Verily, O Satyakâma, that which is the syllable om is both the lower and higher brahman . . . If he meditates on one element (namely a), having been instructed by that alone, he comes swiftly into the earth . . . Now if he is united in mind with two elements {a + w), he is led by the Yajus formulas to the intermediate world . . . He who meditates on the highest Person (Purusa) with the three elements of the syllable om is united with brilliance in the sun," and so forth. In the Maitri Upanisad (6.3-6) the threefold division of om is compared with that of the udgitha and is correlated with the three genders; with fire, air, and sun; Brahma, Rudra, and Visnu; the three breaths, and so forth. In the MânçlUp., a, w, and m are equated with the three states (vaisvänara, taijasa, and präjna) through which passes the individual soul when moving from its ordinary condition to the fusion in its own essence, brahman. Here, therefore, it is no longer a question of vital breaths and cosmic divisions, but of levels of consciousness. Furthermore, the Upanisad states that brahman has four quarters (or päda). Similarly there are four states of the soul or modalities of consciousness (the three previous ones and the "fourth" one, caturtha or turïya), and therefore om is also divided into four quarters by adding om itself to a, w, and m, as it is considered to be at the same time made up of its three constituents and transcending them.48 But why do we have such a fourfold division of om (which indeed is

47. For the speculations, and the macro-microcosmic correspondences concerning the udgïtha, cf. for instance JaiUpBr. 1.57ff. (Oertel, ed., JA OS 16, p. 135ff.). 48. "Now this âtman, with regard to the syllable, is the orpkara; the elements are the fourths of oip, with regard to the syllabic elements, and the fourths are the elements, namely the letter a, the letter w, and the letter rfi

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not an actual division into four, since in fact there are only three distinct elements, which the fourth one encapsulates and transcends)? Precisely because of the fourfold division of brahman, established on the authority of an even older tradition. ChUp. 3.18.2 had already made the assertion that brahman has four quarters, the first of which is the Word, and correlated those four quarters with fire, air, sun, and the intermediate regions. Thus it accepted both a tripartition (1.3.6-7) and a quadripartition of the universe (and indeed other divisions also, notably a fivefold and a sixteen-fold).49 Similarly, BÄUp. 5.14, indulging in the same sort of speculations about the gâyatrï— an eminent mantra that the Yajur Veda and the Brähmanas had earlier described as tejas, or effulgence (TaiS. 6.4.7); as

"Vaisvänara, the waking state, is the letter a; it is the first mora, so called because it is primacy (ädimatvät) and attainment (âpter). He that knows it for such attains indeed all his desires and becomes first. "The second instant, taijasa, the dream state, is the letter w, so called because of its exaltation (utkarçât) and ambivalence (ubhayatvät). He that knows it for such exalts indeed the continuity of his knowledge; he becomes balanced . . . "The third instant, präjna, the deep sleep state, is the letter m. It is so called because of its being erection and absorption. "And the fourth state, without any constituents, with which there can be no dealing, bringing diversity to an end, possessed of the blissful nonduality, is the omkära, the Self. He that knows it for such enters the Self" (MäriciUp. 8-12). The following passage in a much later Upanisad, the Brahmabindu, might be interpreted in a similar way: "Let him meditate in yoga with the help of the vowel; (next) let him contemplate the voiceless supreme; through silent contemplation one attains being and not non-being": svarena satpdhayed yogam asvaram bhävayet param asvarena hi bhävena bhävo näbhäva Jsyate. It should be noted that here again one seems to shift (presumably with the help of the resonance, the anusvära) from the word to the silence that lies beyond it. 4l). Such a practice—adding to an already accepted division of a whole one more division, which both encapsulates and transcends the former ones occurs elsewhere too and seems to correspond to an inclination of Indian thought. This we shall see again in the course of this work, when dealing with the four stages of the Word and the energies of Siva (3 + I), with the kaläs (15 + 1 or 16 + 1), with the four modalities of consciousness (4 + I), and with the tattvas as well (36 + 1).

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power (KausBr. 7.10); and as giving life to the other Vedic meters and taking them to the gods (SBr. 1.3.4.6), therefore in terms similar to those used elsewhere in relation to väc or akçara—this Upaniçad also distinguishes in the gâyatrï four pädas, of which the first three correspond to the three worlds, the three Vedas, and the three "breaths," while the fourth one (caturtha, also turïya) is resplendent, shines beyond the worlds, and is the support, the foundation of the gâyatrï itself and of the universe.50 However, the fourfold partition of brahman, of the Word or the universe occurs even earlier than the Upanisad. The Rg Veda mentions on one occasion (4.40.6) the existence of a fourth brahman through which Atri was supposed to have discovered the hidden sun, and so it may be assumed that there are three further ones.51 But the cosmic fourfold partition had yet a stronger support in the Ilg Veda's hymn to the Puruça (10.90), according to which the primordial Giant divided into four: "All beings are a quarter of him: the Immortal, in heaven, the [remaining] three quarters" (although in this case what remains transcendent is three quarters of the Puruça, and not the fourth one). Moreover, this hymn lays down those correlations, which are so important in the history of Indian thought, between human beings, the cosmos, and the sacrifice. Last, but not least, was the famous stanza 45 of hymn 1.164: catväri väk parimitä padäni, . . . "The Word is measured in four quarters which are known to those brahmans endowed 50. Pada means foot as well as quarter or abode, and also (as in the case of the three steps—päüfas—of Visnu, which cover the whole universe: RV 1.154.1) trace of the gods or of the Cow, and therefore of speech—hence "word." For this term, cf. L. Renou (Etudes sur le vocabulaire du Rgveda, 1ère série, pp. 21-22), who observes that only occasionally does pada actually mean "foot." 51. While not intending to make a somewhat unsafe comparison, one may note that the PT(sloka 9) mentions a "third brahman" which is, according to Abhinavagupta (and Jayaratha, commentator of the TÄ), the universe as resting within the energy united with Siva. So a fourth brahman could be accepted, which would be pure transcendence (as far, of course, as one can refer to transcendence in the case of a system such as the Trika. Cf. chap. 5, p. 235, n. 25.).

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with intelligence. Three remain concealed and motionless; human beings speak the fourth quarter of the Word," a stanza which was later to be discussed extensively and variously interpreted, and which was to be used, notably, to vindicate the theory of the four stages of the Word. Here again only one quarter is manifest. There was also stanza 10 of hymn 8.100, where from the speaking Word, the celestial Cow, springs forth a fourfold stream,52 which is milk and food; and of which the poet asks where has gone the best part; a part that might be precisely the hidden and transcendent quarter of the Word. Those speculations about the interrelations between cosmos and Word continue elsewhere, as for instance in the MaitrS. (1.11.5) or in the KäthS. (14.5) of the Yajur Veda, where the four quarters of the Word are divided among heaven, the intermediate space, the earth and animals, and human beings and gods; or in the JaiUpBr. (1.40), where they are divided among mind, sight, hearing, and empirical speech, and where it is also stated that all that is on this side of brahman is Word, the rest being brahman itself (which means that everything does indeed stem from the Word, while nonetheless a part remains transcendental and beyond words). One sees thus how firmly established, by Vedic times, is this fourfold partition of the Word and its ritualistic, human, and cosmic correspondences, and how abundant are speculations about the symbolic meaning of certain words or syllables and about their interrelations and the creative power of the Word.53 The frequent recurrence of all those interconnections— which are indeed greatly diversified and by no means comprising 52. It is clear that any cow, whether European or Indian, contemporary or Vedic, has four udders as well as four legs or feet (pada). If the Word is a cow, it will have naturally four padas and the milk will necessarily flow in a fourfold stream. M Such speculations are in no way limited to orp and the udgïtha. Some of them, as we have seen, deal with the gâyatrï and the three vyährti. Also with other syllables of the liturgical chant, such as, for instance, the stobhas hau, hau atha, and so forth in the ChUp. (1.13.13). Again in PaftcBr. 20.143, with a, ka, ha, and ibid. 147, where Prajäpati creates various parts of the universe through the utterance of the sounds a, then ÄJY/, then ra~ which makes ak$ara, the primeval syllable.

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a consistent system—is one of the usual features of the Brâhmanas and the Upanisads, those Upanisads whose very name seems to evoke the correlations that are at the root of their teaching. These correspondences are of special interest to us, for one of the characteristics of Tantrism lies precisely in the constant establishment of correspondences between humans, rites, and the cosmos, and in the cosmic as well as human aspect of energy. Now those correspondences, as may be seen, are not peculiar to Tantrism, but on the contrary very ancient: "For all deities are seated in humans as cows in a cow-stall. Therefore one who knows human beings thinks: "this is brahman"" said the Atharva Veda (11.8.32); the powers that give life to the cosmos are identical with those that make human beings alive. This cosmic and human energy will be symbolized in Tantrism especially by the kundalinï, which will appear as life-force, breath, and speech at the same time. The term used from the earliest times to denote the life-force stands also for the vital breath, prâria. It is also used to refer not only to a particular breath, but also to the five "breaths" taken as a whole, which are usually acknowledged (and mentioned as early as the Atharva Veda), and which obviously are not respiratory breaths but vital "winds" {väyu). Furthermore, prôna is the breath of the cosmic Giant (RV 10.90.13) and therefore an aspect of the energy that animates the cosmos.54 Whether Vedic thought intended to explain the body with the help of the cosmos or the cosmos with the help of the body,55 the correspondence between microcosm and macrocosm is in any case undisputable. Undisputable as well is the association of breath and Word. As early as the Rg Veda väc was compared For Vedic mantras and the shift from stobha to Tantric hïjamantra, cf. Frits Staal, "Vedic Mantras" in H. P. Alper, ed., Understanding Mantras (Albany: S UN Y Press, 1988), pp. 48ff. 54. In this connection one should refer to the works of J. Filliozat: La doctrine classique de la médecine indienne (2nd ed.; Paris, E.F.E.O., 1975); "Taoisme et Yoga,*5 J.As. (1969): 41-87, and above all "La force organique et la force cosmique dans la philosophie médicale de Tlnde et dans le Véda," Revue Philosophique (1933). 55. For the former way, cf. Filliozat, op. cit.; for a consideration of both explanations, cf. P. Mus, Barabudur, especially pp. 440-447.

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with the wind: "I blow like the wind" (RV 10.125.8). In the Atharva Veda there is a hymn (11.4) extolling the breath (präna)—"who has been lord of all, in whom all stands firm." The hymn describes the wind which "with thunder roars at the herbs" as the human breath, and also as the viräj, this Vedic meter which, as we have seen, is a form of the Word and a creative energy.56 The SB (1.3.5.15), observing that the sacrificer cannot recite the formulas without breathing, states that the reason for the sacrificed breathing is that the gäyatrl itself is breath; the association of breath and speech is obviously, like the inseparability of breath and life, a fact of elementary observation, even though it is perhaps not from such observations that the correlations and mythic developments of Vedism originate.57 The same is found in the Upanisads. In BÄUp. 1.3.19ff., "breath" is the essence of the limbs (angänäm rasah), "and also it is Brhaspati: The brhatl is speech. He is her lord and is therefore Brhaspati" (20). "It is also Brahmanaspati; brahman indeed is speech. He is her lord and is therefore Brahmanaspati" (21). It is also the säman and the udgïtha: "It was indeed with speech and breath that he sang the udgïtha" (24). The ChUp. (1.1.5-6) also asserts: "The re is speech; the säman is breath; the udgïtha is this syllable om. This verily is a pair, namely, speech and breath, and also the re and the säman. This pair is joined together in this syllable ow." It is this union58 of speech and breath that explains why om can fullill all desires. Now, we shall see further on that in Tantrism any practice designed to empower the mantra will consist in

V>. As seen above (supra, p. 16), according to the JaiUpBr. (1.1), breath is the essence (rasa) of om (this could, however, also simply refer to the presence of the anusvära in om). V. Hauer (Der Yoga, p. 26) ascribes the origin of yogicpränäyäma to breathing exercises, to which Vedic poets would have been submitted. Whatever the origin of the methods of breath control in yoga, some early considerations about breath and speech may indeed have come about due to the major role of breath in chanting. **8 Mithuna: this is a sexual union. Similarly in SBr. 1.4.12: väc ca vai präqaha mithunam. Later, the bindu in OM will be supposed to be a symbol of the union of Siva and Sakti, and thereby will to some extent uu'ount for the potency, the fruitfulness of mantras (cf. chap. 3, p. 112).

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associating the sound-energy of the mantra with the human and cosmic energy of prôna, which is life force and, to some extent, breathing:59 those are indeed very ancient notions. As might be expected, the later Upanisads, so far as they touch upon this subject, are even more explicit. Thus the Prasna Upaniçad, which is devoted to the five "breaths" and expounds upon their role within human beings and the cosmos, devotes a section (the fifth) to the meditation upon om. Although it does not explicitly link this meditation with the breaths, the fact that four sections are devoted to breath and one appended section is devoted to om may not be entirely fortuitous. Much more typical on those questions is the Maitri Upani$ad, and we would like to conclude therewith this short survey from ancient texts related to speech and breath. The Maitri is held as the most recent among the earlier Upaniçads. Some of its sections (those to which we shall now refer, the sixth and seventh prapâfhakas) are probably much later than the other Vedic Upaniçads and were presumably composed at a time when yoga was being systematized and perhaps even included

59. Cf. chap. 7, p. 399ff. Breath is also regarded, as early as Vedic times, as having a ritualistic significance, which will emerge again later. The Kau$Up. (2.5) describes the inner agnihotra, which consists of offering breath as an oblation in speech (when one is speaking) and speech in breath (when one falls silent, for "as long as a person is breathing, he is not able to speak; then he is sacrificing speech in breath"); that is to say that it considers both functions as ongoing oblations. In this, of course, the body is assimilated to the sacrificial altar, and the adept's life itself becomes a sacrifice. This tendency appears earlier than the Kausïtaki: for example, in BÄUp. 1.5.23, ChUp. 5.19-24, Sbr. 11.3.1, and so forth. Eventually the inner sacrifice will even come to be held as superior to the outer, because it is mental (mânasa), and mental action, being unexpressed (avyakta), belongs to a higher level than that of external action, which is manifest (vyakta). This is asserted especially in a later Upanisad devoted to the inner agnihotra, the Prät)ägnihotra Upanisad (edited and translated by J. Varenne, together with the Mahänäräyana Upaniçad, vol. 2, pp. 95ff.; cf. also ibid., pp. 53ff. for the mental sacrifice). This will be stressed even moreso in Tantrism, where the interiorization of rites, ensuring and expressing the correspondences between human beings and the cosmos, is a prominent feature; cf. chap. 2, p. 3Hff.

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some Tantric elements. It is precisely because some passages in the Maitri seem to announce some of the speculations found in Tantras that it will be briefly examined here. The sixth prapâfhaka contains some considerations about om (6.3-5), the vyährtis (6.6), and the gâyatrï (6.7), which we have already mentioned and which are not unexpected. On the other hand, sections 18 to 20 describe as means of union with brahman some processes—breath control (pränäyäma), withdrawal of the senses (pratyähära), meditation (dhyäna, samädhi), and so forth—which are yogic and form "a six-limbed yoga" (saçlanga ity ucyate yogahi).^ Moreover, section 21 tells us that the artery leading upwards, called susumnä, conveys the breath and pierces through the palate, and that through this artery—by joining together the breath, the syllable om, and manas—is released the upgoing "breath" (which of course is not a breathing process but a form of the vital energy); when this process comes to an end, the breath stands still, complete oneness with the unlimited is achieved. The description given by the Trika texts of the uccära of the mantras61 will go into further details but will not differ essentially from this. Similarly section 22 describes various sounds heard "within the heart," when the ears are closed with the thumbs:62 this sound was already mentioned in the ChUp. and the BÂUp., but here the enumeration is strongly reminiscent of the various types of nädas listed in the Tantras or the yogic Upanisads, such as the Hamsa Upanisad (section 16), rather than of those of the (wo Vedic Upanisads. The seven prapäfhakas, finally, end with a section dealing with om and breath (section 11) which, not unexpectedly, is somewhat similar both to some speculations—which we just examined—found in Vedic Upanisads and to Tantric descriptions of the origin of the Word. According to this section the innermost or essential nature of the ether (nabhas) pervading

(>(). l ; or this yoga, cf. A-Z. Cerba, "The saçlangayoga," History of Religions

(l%3)l.27ff. <>l. l o r the uccära of the bijamantra SAUtf, cf. for instance chap. 7, p. 421. M (T. chap. 3, pp, 99-100, n. 41 and 119-122, n. 100.

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the inner space of the heart (kha)63 is the effulgence or supreme fiery energy (param tejas). This energy has a threefold manifestation: in fire, sun, and breath (therefore it is clear that "breath"—präna—is both luminous and vital, human and cosmic: it is an energy). The essential nature of this ether is the aksara om, which enables this luminous energy to emerge from the heart, to appear and breathe (therefore the syllable orn is that which brings forth the vital energy, and wherein, so it seems, vital energy and breath commingle). Within the body, this fiery energy is associated with präna, the ascendant "breath," and is comparable to a flash of lightning. Then, taking up an image or a myth from the BÄUp. (4.2), the Maitri says that Indra dwells in the right eye, his consort (who, according to the BÄUp., is viräj) in the left, both joining within an artery located in the heart64 and arising therefrom, and which is both single and twofold. At that moment, thought (manas) is supposed to stir up the bodily fire (which would be, then, the vital energy, the human counterpart of the cosmic energy) and set in motion the wind (marut) which, as it moves within the chest, gives rise to a deep or gentle (mandra) sound (svara). This sound, when stirred up within the heart through its contact with a fire kindled by friction or churning (khajägni),65 appears then as extremely subtle, as one tiny atom. This atom of sound becomes doubled when rising next to the throat region, and 63. Kha means a hole, a cavity, a cave, the central hole in the hub of a wheel, and also void, hence space, sky. This is also the void at the center of the heart (hrd), which is itself a secret place, a cave, as well as the abode of the supreme brahman, a place full of peace and light. Hence the equivalence between kha and hrdaya (which occurs repeatedly in the Trika). 64. On the physiological as well as psychic function of the heart in the Upani§ads as well as in some texts of the Far East, one may refer to Mary la Falk and Jean Przyluski's article, "Aspects d'une psycho-physiologie dans l'Inde et en Extrême-Orient," Bull of the School of Oriental Studies 9, part 3, pp. 723-28), or to J. Gonda, The Vision of the Vedic Poets (The Hague: Mouton & Co. 1963), chap. 12, "Some Notes on the Function of the Heart." 65. The Upanisad does not explain the nature of this churning. The term used suggests the ignition of the ritualistic fire through churning. It might also be assumed that this churning or rubbing is performed by Indra and his consort, since the Upanisad just mentioned their union in the heart; however, this may be an unduly Tanlric interpretation.

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is tripled when reaching the tip of the tongue; then the sound flows out of the body as the mother (mätrkä) [of the phonemes]. He who sees all this, the Upanisad concludes, sees only the All, obtains the All, and has therefore nothing to fear anymore.66 We chose to analyze this whole section of the Maitri Upanisad because it is strangely similar to the description by some Tantric texts of the arising of the phonemes and of the stages of the Word, when linked to the ascent of the kuntfalinï which, in the Tantras, is a fiery energy associated with the breaths and with mantras. Thus, if one refers to a section of the Tantrasadbhäva cited by Ksemaräja in the Siva Sütra Vimarsini (2.3)—a section that we cite and analyze below67^it will be seen that the kunçlalini (which is often compared to a flash of lightning), awakened through a churning due to the union of Siva and Sakti, stretches out while emitting sparks, and that she is possessed of one atom on reaching the heart, of two when at the throat level, and of three when reaching the tip of the tongue, for that is the place, says the Tantra, where the phonemes are brought forth, that is, empirical speech is produced. This is how, adds Ksemaräja, the mother-energy of the phonemes (mätrkä) arises. The similarity is quite striking. Would that mean, then, that the Maitri Upanisad, in its later sections, includes Tantric elements? This is not impossible. But when did what we call Tantrism begin? And after all, what indeed is Tantrism? This is what we are going to examine in brief in the next chapter. Our purpose here was simply to point out, in one Upanisad presumably pertaining to the earlier series of such texts, the presence of elements that were the harbingers, so to speak, of a new age. The Upaniçadic speculations about om and about the breaths—and not only those just mentioned in this chapter—may lead one to think that (here had been no gap, insofar as the notions about the Word are concerned, between the earlier elements and the later Tantric elaborations. ()<). For this particular passage of the Maitri as well as for the creative and liberating role of väc and the micro-macrocosmic correlations, one may refer to Maryla Falkos work Nâmarûpa and Dharmarüpa (Calcutta, 1943), as well as to her Mito Psicohgwo.
Tantrism—The Texts of Kashmirian Saivism

Since this work is based on "selected Hindu Tantras," it is necessary to elucidate what the terms Tantric or Tantrism are generally understood to mean (or at least what /understand them to mean). A perfectly clear and thorough elucidation would in fact be somewhat difficult to provide. However, this is not my purpose here, where I shall simply offer a few remarks or observations about the problem of Tantrism, and no in-depth study thereof. Those few considerations, as they will help to form a clearer picture of the problem, will perhaps be instrumental, if not in providing us with its solution, at least in progressing toward a temporary solution. (Let us further state that only Hindu Tantrism will be discussed here, Buddhism remaining outside the scope of our research.) As mentioned above, it is hardly possible, in the present state of scholarship, to put into historical perspective, or even to follow the evolution of the post-Vedic—and notably Tantric —developments of the speculations about the Word. One can hardly go beyond recording the presence, and even for some of them, the omnipresence, of those speculations from a certain period in time, the beginning of which is also hardly datable. Furthermore, some elements—as mentioned earlier—just seem to be there from the origin. Thus if ritualistic notions and customs are found as early as ancient Brahmanism, and if identical or quite similar concepts or practices emerge once again ten centuries later in Tantric lore, must we view them rather as a more or less accountable reappearance of a vanished 30

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material? Or shouldn't it rather be assumed that those elements that revealed their presence to us from a certain period in time have in fact never ceased to exist locally, but were simply not mentioned in the texts as long as another ideology prevailed? I believe the latter view could all the more be admitted since we do not by far know all the texts that might have been in existence, and we are very far also from being able to date precisely thdSe texts that we do happen to know. There are so many gaps in this field of research that all definite assertions must be avoided. Such being the case, and with all due reservations, the viewpoint that might be called evolutionist seems to me, for the time being, more convincing, and indeed the case for it is stronger than for a, so to speak, "transformist" standpoint.1 Thus Tantric Hinduism would have emerged progressively through a process of ongoing evolution over an extended period of time, granted, however, that we know nothing as to the nature and modalities of the process, and that we do not know how and when it started.2 Defining Tantrism proves difficult because of the wide range of variegated material that must be put under this term (and also because some of the elements thus brought together are found, whether separately or not, in cases not relevant to Tantrism). This difficulty arises also from the term itself, lor the notion of Tantrism comes from the West.3 This word was in fact coined in the previous century to refer to practices and notions discovered in the Tantras (hence that name), and which were then considered as both bizarre and exceptional: I. Cf. for instance Frits Staal's remarks in Understanding Mantras (Albany: SUNY Press, 1988, p. 65) on the "reappearance" of the Vedic monosyllabic mantras: there is indeed no evidence whatever as to their disappearance. It may be that we just cannot trace them in between Vedism and the Tantras. •\ Keeping nevertheless L. Renoifs remark in mind: "In India, developments are as easy to follow as breaking points are difficult to discern," I:VP^ p. il. y As A. Avalon wrote as early as 1922: "The adjective Tantric is largely it Western term." The adjective, in fact, is thoroughly Indian, but the substantive is not. Avalon was, however, aware of the problem, which in itself wus praiseworthy.

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they, were believed to form but a small space of abnormality within the Indian, Buddhist or Brahmanic norm, to be a phenomenon limited in scope and therefore easy to grasp and characterize. But the progress of research brought the realization that, far from being exceptional, Tantrism was in fact very widespread and indeed the common property of all the religions of India: Hinduism, Mahäyäna Buddhism, and even Jainism. "Tantrism becomes, from the fifth century A.D. onward, a pan-Indian 'religious fashion'," Mircea Eliade wrote in 1948.4 Henceforth it became difficult to state what Tantrism was actually supposed to mean. Still more difficult—since it was almost all-pervading—was to establish what was relevant thereto and what was not.5 Although of great interest, and precisely because of its importance, this question will not be discussed here, for that would demand lengthy developments. And indeed it has already been treated elsewhere.6 Let us add that, owing to the magnitude of the Tantric phenomenon, there is a very extensive body of 4. M. Eliade, Techniques du Yoga (Paris: Gallimard, 1948, p. 176). And in addition to that, this remark by L. Renou: "Tantrism partly obliterates the earlier practices and partly accommodates them while altering them. Henceforth the Puränic religion—and consequently the underlying Vedism—somehow receded into the background. All the later literary evidence, which appears free from Tantrism (or Ägamism), may only reflect the almost archaeological will to regenerate ancient Hinduism" ("Le destin du Veda dans Finde," EVP 6, p. 10). 5. Cf. L. Renou's remark quoted above. Let us add that this becomes all the more difficult in that Tantrism is comprised of many different levels, from the Käpälika or the most extreme Kaula to those, notably Saivasiddänta or Päficarätra, which are quite close to the Vedic orthodoxy—which happens occasionally to reconcile itself with a few practices of Tantric nature or origin {bxjamantra, nyâsa, etc.). 6. For example, S. Gupta, D. J, Hoens, and T. Goudriaan, Hindu Tantrism (Leiden: Brill, 1979); and T. Goudriaan and S, Gupta, Hindu Tantric and Säkta Literature (Wiesbaden: O. Harrassowitz, 1981), hereafter abbreviated as HTSL. Interesting information and comments will be found in M. Eliade's two studies, Techniques du Yoga, op. cit., supra n. 4, and Le Yoga (Paris: Payot, 1968). The sections by L. Renou et al. in Linde classique (2nd ed.; Paris: A. Maisonneuve, 1985), vol. 1, §841 ff. and vol. 2, §2l7ff. are still worth reading. See also the entries "Tantrism: An Overview,"

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literature which may be considered as relevant thereto (if one takes into account all of its different aspects and currents), and which is still quite unexplored. A number of Tantras, Ägamas, Samhitäs, Sütras, and other texts have yet, if not to be discovered, at^east to be studied, and also to be situated in time and space: this is a world whose systematic exploration has yet to be done. Hence general assertions about Tantrism as a whole are, for the time being, necessarily relative and temporary. Here, we shall simply concern ourselves with a few general remarks and the enumeration of a few facts or features, which, we believe, may be regarded as more specifically Tantric, with a view not to provide a solution to the problem, but simply help toward locating and dating the texts upon which this work is based. There is probably no need to remind the reader that, notwithstanding the term Tantrism, any text called Tantra is not necessarily Tantric. Neither is it necessary to say surely that a Tantric text is not always called a Tantra. Moreover, one cannot regard as rigorously valid the usual division of those texts into three categories: the Tantras, considered, as a rule, as primarily "Säkta" or "Säktasaiva,"7 more often than not nondualistic, and chiefly referring to private worship (ätmärthapüjä); the Ägamas, Saiva and generally dualistic, and mostly dealing with temple life and worship (parärthapüjä); and finally the Samhitäs, usually Vaisnava, belonging to dualism or qualified nondualism (visiçfâdvaita), and considered as the treatises of "Hindu Tantrism," and "Hindu Tantric Literature," in M. Eliade, ed., Encyclopedia of Religion (New York: Macmillan, 1986). For the position of Tantrism in the Hindu world, and especially its situation in contrast with bhakti, one should read M. Biardeau's penetrating remarks in L'hindouisme, anthropologie d'une civilisation (Paris: Flammarion, 1981). As will be seen later, my position on those questions is largely inspired by M. Biardeau's ideas. Finally, it is only fair to cite the works of A. Avalon (Sir John Woodroffe), who was the first pioneer in Tantric lore, with the texts he published in the "Tantrik Texts" series, and with his studies, especially Shakti and Shakta, and The Garland of Letters (Madras: Ganesh & Co.), both works being regularly reprinted, (cf. Bibliography.) 7. For those two terms, see infra, p. 52.

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the Päncarätra;8 and that, if only because the term Ägama is used with reference to the texts of the three traditions. One should also take care, in this textual field, not to ascribe oversystematically—as I did in 19639—the Tantric lore to North India and the Agamic to South India: although this is often the case, those texts (and even moreso their commentaries) are of various, and indeed sometimes uncertain, geographical origin. Therefore it is not absolutely correct to speak of a Northern (nondualistic) Saivism as opposed to a Southern (dualistic) one; we shall take up this point again later on. While the substantive term Tantrism is not Indian, the adjective täntrika exists in Sanskrit, generally in contrast with vaidika. Thus Kullüka Bhatta (fifteenth century) states in his commentary on the Mänavadharmasästra (2.1) that Revelation is twofold—Vedic and Tantric (srutis ca dvividhâ vaidikïtantrikï ca). This formula distinguishing between two forms of revelation introduces an initial aspect of the Tantric tradition, which indeed is usually held as different from the Vedic, as revealed by the divinity without referring to the Veda, and as being more adapted than the Vedic revelation to the present age of mankind. In fact, the relationship between the two traditions is complex.10 Notwithstanding what some have written, there is obviously nothing Tantric in Vedic literature. However, a number of Vedic elements (notably those related to the Word) have survived in Tantric texts (some of them have been mentioned in the previous chapter). Moreover it seems that from a certain 8. For those latter texts, see for example, H. Daniel Smith's two volumes, A Descriptive Catalogue of the Printed Texts of the Pâncarâtrâgama (Baroda: Oriental Institute, 1975 and 1980. G. O. S., nn. 158 and 168). V. Varadachari's study, Ägamas and South-Indian Vaisnavism (Madras: M. Rangacharya Memorial Trust, 1982), is well in the traditional line but contains a wealth of information. The Vaikhänasa scriptures, which are "Vedic", are also discussed therein. 9. And as still do some eminent authors in this field, such as H. Brunner. This division is not entirely unfounded, and it is convenient. But still I maintain that it ought to be qualified. 10. For this relationship, cf. in particular L. Renou's study,. "Le destin du Véda dans l'Inde," EVP 6, pp. 8-12, which includes a comprehensive bibliography, and also M. Biardeau's remarks in L'hindouisme.

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period onward Vedic elements have been introduced or added in Tantric works—Tantras or Ägamas—so that they may look more respectable, mor^ acceptable within Brahmanic circles.11 (Indeed, perhaps as early as the ninth century A.D., a twofold movement of tantricization of the Brahmanic milieu, and of "brahmanization" or "vedantization" of Tantrism, is apparent in Kashmir12 as well as in South India, with the Srïvidyâ.) Hence an ambiguous, intricate situation, likely to generate misunderstandings, especially about the so-called Tantrism of the Veda. Actually, if Tantrism is opposed to Vedism, it is partly because of its being altogether different from it, and also partly (and maybe above all) because it gives a different, a new interpretation and usage of Vedic elements. This is clearly apparent, for instance, with the Tantric mantrasästra, where there remain a number of Vedic elements (in various arrangements and degrees depending on the sects); some of them we shall see later on.13 One important distinction between Tantrism and Vedism (or orthodox Brahmanism) is that, contrary to the Veda, the Tantric revelation is supposed to be available to all, irrespective of caste or sex. This is something new, in contrast with the religion of the Vedas and the Upaniçads. This has sometimes been considered as a result (and an evidence) of the BrahmanicHindu religion expanding into new social strata or groups, and it may be so. But bhakti too, although it remained "Vedic," has proclaimed over and over again the same egalitarianism before the divinity.14 It has also often been said that social 11. The most extreme or esoteric among those "left" (yäma) Tantric sects sometimes mark themselves off (such as the Kaula) from the others by referring to the latter as täntrika, which would then refer to exoteric, public Tantrism. 12. On this point see A. Sanderson's study, "Purity and Power among the Brahmans of Kashmir," in M. Carrithers, S. Collins, and S. Lukes, eds., The Category of the Person (Cambridge University Press, 1985), hereafter abbreviated as "Purity and Power." LV See above p. 31, n. 1. 14. This egalitarianism does not, however, extend to the social field. Even though Tantrism is especially notable for certain transgressive practices in violation of the regulations about caste and ritual purity, it does not

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groups that were outside the Brahmanic fold and/or of lower caste, or above all "non-Aryan," "aboriginal" elements, must have played a decisive role in the advent of Tantrism. 15 I shall not investigate here this interesting issue, but simply say that while there is no evidence against such a role, neither is there any clear evidence in support of it. It is no doubt quite possible that, in particular, the spread of the cult of the female deities, above all when endowed with fearsome and domineering qualities, should be ascribed to an autochthonous background: the Goddess, then, would be of local origin. However one should not forget that, whatever the role of this autochthonous fund, Brahmanism itself developed in India, and therefore within the local milieu, where there were surely "non-Aryan" elements, some of which it may well have absorbed quite early. But in this matter one is at present reduced to conjecture.16 Furthermore, although Tantrism rejects the authority of the Vedas, it has retained some Vedic elements and sometimes developed them intensely. Rather than denying the import of the Veda, Tantrism contrasted itself from it, rejecting some of its elements while preserving, developing, and above all reinterpreting others. In this respect, it appears somehow as

appear at all as socially egalitarian, and still less as revolutionary. Transgression indeed owes its efficacity to the force of the transgressed norm. For the "social" aspect of Tantrism, see T. Goudriaan, Hindu Tantrism, p. 32. For its "transgressive" aspect, cf. A. Sanderson's study mentioned above. 15, Due to the fact that Tantrism has had important and ancient centers OR the boundaries of India, from Kashmir (or Swât) to Assam, and in areas close to Tibet (where it has remained very much alive) and China, some of its practices have sometimes been thought as possibly originating from Central Asia and from shamanic cults. Some Tantric texts say that their doctrine comes from Mahâcïna, that is, Tibet, or describe their practices as clnäcära (cf. Tucci, "Tracce di culto lunare in India," Riv. Stud. Or. 12 [1929]). Chinese Tantrism being very mild in contrast with India's, it is unlikely that China should have played a seminal role. 16, But one should certainly not overlook the contribution of non-Sanskritic traditions to the developments of Hindu thought and practices. These traditions, embodied in the vernacular mother-tongues of the peoples of India, surely never ceased to provide the living, real, and daily background of Indian lives. Cf. supra, introduction, p. xv.

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preserving and reviving that which was most alive in Vedism.17 Such is the case, for instance, with regard to the relationship between macrocosm and microcosm, to the correlations—which are actually identifications—that Tantrism establishes between man and the cosmos, gods and rites. These ancient correspondences are further elaborated and organized into a system where all is interconnected, where there is an interplay between the different levels in each field, where energy is both cosmic and human, and therefore where microcosm, reenacting macrocosm, becomes identified with it and, by means of symbolic efficacy, is able to influence it (or comes to believe that he does, which is all the same). In such a perspective, the cosmic manifestation and man's bondage in the world, cosmic résorption and deliverance from the cycle of births, are both perfectly homologous processes: going through one, one goes through the other as well, because those are two movements of the same energy.18 The spirit permeating Tantrism is quite close to that of the Veda insofar as it reacts against the spirit of renunciation which settles in India with the Upanisads and early Buddhism. Tantrism, however, is also a continuation of the Upanisads

17. Cf. M. Biardeau, L'hindouisme (on the tantric speculations about the Word): "Le tantrisme, sur ce point encore, n'aurait fait qu'amplifier jusqu'au délire une direction de pensée authentiquement brahmanique." ("Tantrism, here again, would have but elaborated to a paroxysm a genuinely brahmanical way of thinking," ibid., p. 168). IK. We shall see this in chap. 3, when dealing with the kunçlalinï, and in chap. 5, with the varna-parâmarsa, a cosmic action, the work of Siva, but whose movement the yogin has to assimilate in order to attain salvation. Of course systems vary in their scope and practices, depending on traditions and sects. Sâktasaiva nondualistic Tantras are more inclusive in their structure than the Saiddhäntikä Ägamas or the Päficarätra. Abhinava's Trika, which we shall see here, provides an especially comprehensive example. However, those systems of anthropocosmic representation are always quite similar in their orientation, in their atmosphere: (here is a certain unity in the Tantric vision. In an early but still interesting study, H. von Glasenapp very aptly defined Tantrism as "eine universale Weltanschauung sakraler Magie" ("Tantrismus und Saktismus," Ost asiatische Zeitschrift, neue Folge, b, 12, 1936, pp. I20-33).

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in that it is essentially—at least from a certain period in time— a gnosis based on micrt>-macrocosmic correlations; in that it conceives deliverance (moksa) not only as related to rites, but also as the result of the intuitive knowledge of a primary spiritual or vital principle. Tantrism, however, unlike the Upaniçads, does not always require that one should renounce the world in order to engage in the search for deliverance; on the contrary, it endeavors to reconcile deliverance (moksa) with enjoyment (bhoga). The Tantric adept does not pursue the sole emancipating knowledge, but autonomy 19 and power as well. He stays in the world20 and controls it. He becomes one with the Transcendental. But the Transcendental is the primary creative and destructive principle, holding within itself the paradigm of the cosmos and pervading it: united or identified with this principle, with this primeval energy, the liberatedwhile-living of Tantrism attains not only self-mastery but mastery over the universe; he is a man-god. No doubt this will to achieve control over the universe, this quest for power together with (or sometimes rather than) liberation, must have been very strong to have prevailed not only in Hinduism but even in Buddhism (with Tantric Buddhism) which, in its very principle, was so utterly averse to it. So this attitude of renunciation of early Buddhism and of the Upaniçads appears as corresponding to a limited period in time, or rather to one only of the two faces of Indian thought, which seems basically always to have focused on the magical

19. Tantrism, wrote P. Masson-Oursel, is "a pursuit, not of knowledge, but of autonomy/* In fact both are generally interrelated, the adept's pursuit culminating in autonomy through the merging with a primary principle which, notably in the case of nondualistic Säktasaiva systems, is described as essentially free, autonomous, and which is awareness, cognition. This holds true even though, on the practical level, the adept's pursuit and its fruit may appear of little "intellectual" value: this is because it takes place within a system where the physical and spiritual are associated in the concept of energy, which is indivisibly life, force, and consciousness. 20. Cf. for instance PTV, p. 18, which states that liberation, according to a text like the PT, is a condition where a person remains in the world while being transformed through his/her merging with energy.

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control over the universe. This, I believe, is an ever-present or even underlying component of Tantric or tantricized Hinduism: even for escaping the cycle of births its follower practices rites that give him supernatural powers (siddhis), or at least goes through a stage where those powers are offered him by the deities he must propitiate in order to attain liberation.21 I, for one, am tempted to see at play, in this search for liberation and powers, two tendencies—antagonistic in some respects, complementary in some others, but above all fundamental—of the Indian soul. This is one of the inner tensions (rather than conflicting elements) of Tantric Hinduism— where there are others too, as we shall see, notably one, of general character, between the householder and the renunciate. For Tantrism too, notwithstanding its quest for powers, does have its renunciates, and even to the highest degree. Whence would have emerged Tantric sects, with their initiatory lineages, if not from groups of renunciates first gathered around a master, then transmitting the teaching from master to disciple (guruparamparäj! Tantric sects have always been first of all small groups of initiated ascetics,22 even though, with time, becoming more respectable, more "brahmanized," they did accommodate grhasthas.23 However, whether renunciate or grhastha, the täntrika need not necessarily renounce powers. It is clear indeed that Tantric texts—Ägamas, Tantras, and Samhitäs—were written first of all for the use of sädhakas,24 a class of initiated adepts, who by definition are bubhuksu, "desirous of enjoyment" (bhukti), and therefore of supernatural powers, rather than mumuksu, who aspire to liberation (moksa).

?\. See, for exmple, PT, si 12-18; or YH, 3-152, and so forth. Examples could be multiplied. 2.2. One of the characteristics of Tantrism, indeed, is that it is made up of sects—closed initiatory groups—each claiming its superiority to the others. It is often asserted that one cannot be initiated in two different Tantric traditions, Tantric affiliation on the other hand being no obstacle lo the observance of non-Tantric Hindu rules and practices. M. IT. infra, p. 73. )A. For the sädhaka, see H. Brunner's study "Le sâdhaka, personnage oublié du Äivalsmc du sud," J.AS.< CCLX11I, 1975, pp. 411-443.

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Even though in certain texts the latter class of adepts are held as superior, since their airri is the highest, they still tend to be considered, if not as secondary to others, at least as the unmarked category of adepts, and this is, I believe, something very typically Tantric. We shall see later on, when dealing with mantras, not only the powers of the Word and their transcendental, liberating role, but also the various types of powers— sometimes very worldly—that may be granted by certain forms of speech. This will to rule over the world, so important here, brings us to another aspect of Tantrism, which in itself and because of its consequences is probably its cardinal feature. And that is the prominent position of the world as a means to salvation (to powers and/or deliverance), and as the place where this salvation is achieved and experienced—this liberation-whileliving (jïvanmukti), the ultimate state for the Tantric adept. If indeed, as has often been said since Louis Dumont first propounded this idea in 1959, Hindu religious concepts are dominated by the opposition between the householder and the renunciate, Tantrism—although not free from the tensions and inconsistencies inherent in Hinduism—can be understood as an attempt to overcome at least the main one. This it seeks to achieve, as Madeleine Biardeau has put it excellently, through "harnessing käma—desire—(in every sense of the word) and all of its related values to the service of deliverance." It seems to me that it is in this ideology, where desire holds a preeminent position, that the truly distinctive feature of Tantrism lies. There is, no doubt, an equally Tantric trait in the very peculiar, invading ritualism. But in its most typical forms (notably

As a rule, only he is a tântrika who is a member of a sect, an initiated disciple of a master, and who puts the teaching into practice. A. Wayman's formulation, although designed for Buddhist Tantrism, stands generally true: "Understanding a Tantra is being able to do it" (The Buddhist Tantras. London: Routledge & Kegan Paul, 1973, p. 62). Despite its extensive literature and its major role in rites, arts, and so forth, Tantrism has probably never been practiced but by small groups. Cf. A. Padoux, review article in History of Religions quoted infra, n. 28.

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sexual practices25) this ritualism makes use of käma to reach the divine, to experience it within. Of course there are many other characteristic features besides those: the proliferation of mantras and related material, the swarming pantheon with its fearsome deities, the transgressive practices where immersion in impurity means gaining access to power. However, all this and much more, all those features (of which a long list26 could be made) become significant, relevant to the Tantric system I would say, only to the extent that they are structured, organized, orientated, by a specific ideology, a general purpose, which is not to be found—at least not explicitly—in Hinduism generally. This ideology or purpose is—to quote again M. Biardeau—"not to sacrifice this world to deliverance, but to reintegrate it somehow in the perspective of salvation." And all the moreso, I would add, since this salvation is not a merging of the individual self into a transpersonal and immutable absolute, but the Godhead's taking possession of the adept (in the early Tantras), an implosion of the individual self within the Self of the deity, a fusion into cosmic energy, therefore an identification with the force that moves the universe.27 Related to this, and equally characteristic, is the concept of the Godhead as being sexually polarized in male and female -the female pole being that of energy—and acting through the expansion of energy, man and the universe being equally pervaded by this energy which gives them life and sustenance. This being so, the pursuit of deliverance will in the main consist of tapping and using (not to say manipulating) this energy. Some such notions with their related practices may indeed be 2.V Other instincts are used as well: fear, anger, and so forth. For such practices, see, for example, VBh. There is in Buddhism the interesting example of krodhâvesa, described for instance in Näclapäda's Sekodde$a(ïkâ, a text of the Kälacakrayäna (Baroda: Gaekwad Oriental Series, 1941). ?(>. I. Goudriaan, Hindu Tantrism, pp. 7-9, lists eighteen of them, ?7. What 1 write here is above all relevant to the nondualistic Saiva texts which will be examined in this study. Liberation, in dualistic Ägamas, or lor the Päficarätra, does not involve any such identification with the Godhead. Yet the role of energy, the assimilation of its power, remains there of paramount importance.

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found also in non-Tantric schools. But when these notions and practices are organized within the ideological pattern we have just described, then Tantrism is there. Those distinctive features of Tantric practice and discourse will be found time and again throughout this book. Believing as I do in the primary importance of the Tantric Weltanschauung,2* I do not share the view that Tantrism is only "the ritual and technical aspect of religion," as J. Filliozat put it.29 For such an aspect is also encountered in texts which are by no means Tantric (for instance the Vaikhänasa's Marïcisamhitä). Conversely, various Tantric works prescribe to the most advanced initiates (such as those of the säktopäya or the sämbhavopäya of the Tanträloka) to renounce all rites: when he abides by this rule the adept does not cease to be a tântrika, and that not only because, to reach this point he, as a rule, practiced Tantric rites and had a kind of intuitive inner vision of the ritual's meaning, but also and above all because his outlook on the world, on how he should act and fit into it, are wholly Tantric.30

28. I stressed this point (and a few others) in a review article on Gupta's, Hoens's & Goudriaan's Hindu Tantrism, in History of Religions (1981): 345-60: "A survey of Tantric Hinduism for the historian of religions." 29. In a review published in J.As. in 1968, p. 237. Also J. N. Banerjee, Pauranic and Tantric Religion (University of Calcutta, 1965): "Tantrism in its general sense of systematized ritualism of a particular sort." 30. The fact that Ägamas theoretically open with a jnânapada also shows the at least theoretical significance of doctrine in Agamic thought. Like all initiatory traditions, Tantric traditions are gnoses: deliverance or powers come through knowledge and not through the sole ritual (even though the latter is held as essential), and that knowledge is always that of some secret doctrine, which, whether original or not, is the base upon which the tradition rests. I wish to add that there is no rite or cult which is not grounded in, explained and justified by a system of beliefs. Similarly if "at the beginning was action," action, subsequently, cannot be apprehended, cannot survive except within a system of representation, within a doctrinal pattern. Finally, the simple fact that the present work, where the speculations about speech are dealt with at great length, could be written, shows the primary significance of ideology.

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Thus a whole body of doctrines and practices has been elaborated in the Tantras, Ägamas, Samhitäs, and so forth, and in their commentaries. Notwithstanding its diversity and its variants (which are sometimes very important), this body appears to me as forming a whole, even a system, I should say, or several similar, Tantric, systems. Assuredly this is an invasive system since, generally or in some of its aspects, it more or less permeates the religious life of most Hindus. This, however, does not mean that it is the all-in-all in Hinduism. Some areas are free from it. Neither is it only the ritual aspect of Hinduism, even though Tantric texts deal mostly with practices.31 Tantrism should rather be seen as a specific system within the more general system of Hinduism (even though it occupies a very large part of it). True, its doctrines or its practices (or at least some of them) are also present outside Tantrism, so that any doctrinal originality may be understandably denied to it, or even any other form of existence other than being one (essentially ritual) aspect of Hinduism. But precisely, the originality of Tantrism lies, rather than in its components themselves, in the way in which it organizes them into a visionary pattern. Concerning some of the features that seem characteristic of Tantric Hinduism, it may be useful to return to the polarized concept of the Godhead, and to dwell on its female pole and on the role played, in Tantric texts, by the sakti, divine and cosmic energy, as well as cosmic, vital, and spiritual force. Here is indeed an element of primary importance in the Tantric conception of the Godhead and of the world—at least in those texts with which we shall deal hereafter, and which are mainly those of nondualistic Saivism.32 The supreme, male Godhead M. Cf. A. Wayman's quotation above, p. 40, n. 24. M. Which, like others (such as T. Goudriaan, Hindu Tantrism), I feel inclined to regard as more specifically Tantric, as it is the vehicle of the most typical or topical ideology and practices. Yet, as I said earlier, Tantric tradition extends outside Saktism and Säktasaiva texts. It also includes Agamic Saivism, where Siva's power, sakti, plays an important part, although altogether different from the above described. Tantrism includes also (within Hinduism) the Päncarätra, where the role of kakti, though limited, is also apparent; it is more apparent however in the Pafkarätra texts of the Kashmirian tradition, such as the

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(Siva, Visnu, or one of their forms), does not act by himself, but only as inseparably associated with—and through—his energy, his sakti, the dynamic power that manifests, animates, sustains, and finally reabsorbs the cosmic manifestation. This power is infinite, all-powerful, since it is the Godhead: theologically, it is the Goddess, in her various names and aspects.33

Ahirbudhnya or JayakhyaS.^ or above all the Lakçmïtantra—which, however, has surely been subject to Saiva influences: cf. infra, p. 68). Sâkti and sexual speculations and practices are on the other hand much in evidence in Sahajiyä Vaisnavism (for this, cf. Edward C. Dimock's study The Place of the Hidden Moon (Chicago University Press, 1966). 33. Much could be said about the Goddess. First, can one speak of the Goddess (or even of "Goddess" as one says God)? The Goddess, which is commonly looked upon as Saiva—Pârvatï, Durgâ, the consort of Siva—is a sister to Visnu (and his consort as well), as Sri or Laksmî. Could she be primarily Vaisnava? She is the primal energy, which we shall find here again as the kunçlalinï, paräväc, the Trika's threefold goddess Para, Parâparâ and Aparâ, and as the life of Consciousness (vimarsa) as well, unfolding—against the background of the Absolute, Siva, who is motionless (or rather who would be so but for her)— all the cosmic activity, a reminiscence in Hinduism of the old dichotomy purusa-prakrti. One may well wonder how those various aspects of the Goddess (or those various goddesses) and their interrelations can be apprehended as a whole. Next comes up, in the Saiva field with which we are here primarily concerned, the question of the relationship between the Goddess and the God—between Säkti and Siva. Though inseparably united (vâgarthâviva samprkiau, as Kälidäsa would say), they are (like the word and the object) metaphysically hierarchized: Siva comes first. Yet in various sects, and even more in temples, often the Goddess appears as the supreme Godhead. Many "Saiva" sects are distinguished according to the Goddess they worship. This is why one may speak of Säktism, not a very felicitous word however, since it tends to distinguish between Säktism and Tantrism, as if those two could be opposed. There is, I believe, no Tantrism without Sakti, therefore without "Säktism," even though there are some Tantric texts where the sakti does not have a major role. Above all, thej-e is no "Säkta" text or practice that is not Tantric. One should probably make a distinction between metaphysics, which ontologically subordinate Sakti to Siva (who is the first of the 36 tattvas), and the religious field (that of the cult, of the temple, and sometimes of theology) where the Goddess may be preeminent.

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Although limitless, this divinity is also very near: the Goddess of Hinduism is generally experienced as closer to her devotees, more concerned with their daily problems than the masculine Godhead. But saktU above all, is manifold and of infinite aspects, for it is she who acts on all levels of the cosmos. Out of the supreme Energy flow forth countless subordinate hierarchized energies, which are aspects of this original Power, higher divinized energies, as well as lesser divinities, ranging from major goddesses to lower forms, being at the lowest level hardly more than some kinds of demonesses or fairies. All those energies have a role in the unfolding of cosmic cycles as well as in the economy of deliverance, or in the bondage of human beings. The yogin learns how. they can be propitiated and subdued, and they are one of the means (or obstacles) to his spiritual progress and his mastery over the universe.34 Emanating from the primal Energy, those divinized energies are each, like her, associated (and more often than not metaphysically subordinated) to a male partner of whom she is the consort.35 Cosmically, all that comes forth, whether material There are some "Saiva" texts or sects where the whole set of practices is "Säkta," in that it focuses on the Goddess as the principal form of the deity, while retaining a metaphysics where Siva remains the supreme aspect of the Godhead. I thought it fit to call those traditions, with which we shall often deal later, "Säktasaiva," for they represent an important aspect of nondualistic—notably Kashmirian—Tantric traditions. For the question of the Goddess—covered by an extensive literature —I refer once again to M. Biardeau's remarks in L'hindouisme (esp. p. 142ff.) and to the volume edited by M. Biardeau, Autour de la Déesse Hindoue (Paris: Editions de l'EHESS, 1981, Collection "Puruçartha," vol. 5); cf. also Th. B. Coburn, Devïmâhatmya, the Crystallization of the Goddess Tradition (Delhi: Motilal Banarsidass, 1984); J. S. Hawley and D. M. Wulff, eds., The Divine Consort: Rädhä and the Goddess of India (Delhi: Motilal Banarsidass, 1984). For the relationship between Säktism and Tantrism, see T. Goudriaan's views in HT, pp. 5-12, as well as Brunner's criticisms on this matter in Indo-Iranian Journal 23/2 (1981), especially pp. 140-42. . As stated for instance in the PT, si. 9-18 (pp. 231ff.) or in 55, 3.19 (p. 100), in both cases with regard to the phonemes taken as energies. Sometimes referred to as düti (the [female] "messenger"), which clearly places the male Godhead in the dominant position. Whenever the

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or immaterial, is conceived of as resulting from the sexual union or conjunction, of two complementary—male and female— principles. This is a fundamental element both of the Tantric conception of the Word and of its ritual practices, as will be seen in this study. In those systems of representation—and even outside of "Säkta" Tantrism—we find or feel, at every level, the explicit or underlying presence of sexual values and symbolism. Such symbolism is indeed ancient: nowhere is it more apparent than in some Brähmanas. But only in Tantrism —and especially in the Säktasaiva context—does it unfold and pervade fully. Nonetheless one must beware not to look upon Tantrism as a pan-sexualism: whatever some may have written about it, Tantrism, even Säktasaiva or Sahajiyä Vaisnava, is not "divinized eroticism." However, the sexual polarity of the divine not only necessarily permeates all levels of the cosmos, but, being a cosmic paradigm, it is the source of the play, of the work, of the microcosm. Hence the sexual symbolism of certain rites. Hence the kun<Jlalinl, a female cosmic energy within man where she unites with Siva: a symbolic realization of androgyny. Hence, finally, the ritualistic sexual yogic practices, where the union of the yogin and his partner mirrors, at the human level, that of the male Godhead and his energy, and will be used to participate mystically thereto.36 The Tantric pantheon is characterized both by those sexual, divine couples and by the endless proliferation of deities forming the retinue of the great divinities or their attendant hierarchical circles ("surrounding" them, âvarana). Also relevant to micro-macrocosmic correlations is the Tantric ritual, an outstanding element, since all Tantras, Ägamas, and so forth, in all traditions are essentially ritualistic texts, and since this ritual is abundant. Let us simply mention here the cult, the püjä9 which, altogether different from the Vedic sacrifice, is a worship, often very complex, performed energy is the main aspect of the deity, her male partner will be a [male] "messenger," düta. 36. Magic eroticism appears in fact as early as certain Vedic rites, and as we have seen (chap. I, p. 10), cosmic creation, in the Brflhmanas and the Arnnyakas, is sometimes considered as the result of u sexual union.

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with the help of an image {mürti, bera, arcana), whose shape is that of the deity, or with that of a symbolic support of the deity's presence, to which the worshiper pays obeisance. This cult, which indeed became the common cult for Hinduism, achieves, however, a particular dimension in that it implies an initial "divinization" of the worshiper, who, before he is able to pay his obeisance to the divinity, must identify with it. As expressed by the traditional phrase nâdevo devant arcayet, he cannot worship a deity who has not become god. Hence various ritualistic practices, mental and physical—meditation, "visualization,"37 placing (nyäsa) of mantras on the body, müdra—all aiming at securing this identification.38 Hence the cosmic dimension of the cult,39 more or less prominent depend.17. These are the two meanings of the word dhyana: both meditation— notably of a deity—and a clear-cut mental picture created by meditation of the deity's form, according to its scriptural description (in dhyânasi oka). tK The most comprehensive (and most annotated) exposition of the Saiva cult is that of the Somasambhupaddhati (SP\ edited and translated by H. Brunner-Lachaux (3 vols., Pondicherry: I.F.I., 1963-1977). The Srïcakrapûjây the cult of the Srividyä deities in the Sricakra, is described in the third chapter of the Yoginihrdaya, the cosmic and metaphysical implications of which are developed by Amrtänanda in his commentary (cf. infra, pp. 63-64). For this same cult, see also the Nityotsava and the Parasurämakalpasütra. A descriptive study of the contemporary tantric püjä (according to the PRKS) by S. Gupta will be found in S. Gupta, J. D. Hoens, and T. Goudriaan, Hindu Tantrism (Leiden: Brill, 1979), pp. 121-62, and still better in Madhu Khanna's unpublished Ph.D. thesis (Oxford, 1987). For the use of ritualistic diagrams {mantfala, yantra, cakra) in worship, besides the comparatively ancient studies of H. Zimmer, Kunstf'orm und Yoga im indischen Kultbild (new ed.; Frankfurt: Surhkamp, 1976), of Tucci, Teoria e practica del mandala (Rome, 1949), and of IV A. Pott, Yoga and Yantra (The Hague: M. Nijhoff, 1966), one may idler to Padoux, ed., Mantras et diagrammes rituels dans l'hindouisme (Paris: CNRS, 1986). For the placing (nyäsa\ cf. A. Padoux, "Contributions à l'étude du mantraèastra, II: nyäsa, L'imposition rituelle des mantra," BEFEO 67 (1981), pp. 59-102. W For this see vol. 2 of J. Varenne's edition of the Mahänäräyäna Upanisad, pp. 5311. Cf. also ChUp. 5.34.1-2and the Pränagnihotra Upanisad, translated and annotated by .!. Varenne, with the MNLJp., vol. 2.

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ing on the sects, but ever present. In a Säktasaiva context, the püjä offerings include also liquor and pieces of meat or fish.40 Finally, the cult may include a ritual sexual union (or consist essentially thereof). This is a very characteristic practice, a

The Vedic svadhyaya, similarly, preceded the Hindu and Tantric japa. Cf. C. Malamoud, Le svädhyäya, récitation personnelle du Veda, Tait t. Ar, Livre II quoted supra, p. 19, n. 46. 40. Some cults may even require an offering of human flesh (thus SvT. 8.14-15). It is noteworthy that in the early Saiva Tantras, the worship of certain deities implied their possessing (ävesa) the adept. Those cults, notably Käpälika, were sometimes performed during the night in cremation grounds (smasäna), occasionally making use of a corpse: those awesome, impure elements enhance the transgressive aspect of these practices, where gaining access to the divinity's power was attempted through a plunge into impurity. In some Ägamas there are still traces of those sexual practices, for instance the Mat Par, Kp. 11.40-53, where occurs a description of the asidhârâvrata (pp. 203-05 of R. N. Bhatt's edition, Pondicherry, 1982, where this rite is referred to as samdigdhavrata). It must be emphasized that while in Tantrism sexual practices, images, and symbolism often denote a transgression, such is not the case in the Brahmanic tradition, where references to sexual activity and its representations are justified rather by their auspiciousness. That such should also be their purpose in the Tantric sphere is far from impossible, much to the contrary. Transgression would thus be confined to cases where impurity is sought as a path toward a sacrality that transcends social norms, and as a means of conquering the supernatural powers that are associated with anomic deities. The transgressing of usual norms of conduct (ritual or otherwise) should however not always be taken as expressive of some kind of "transgressive sacrality." It rather expresses the absolute transcendence of the supreme Godhead, who is above human norms, but is also their source. Abhinavagupta— the Käpälikas—are not to be confused with the Marquis de Sade. For the role of auspiciousness, see Frédérique Apffel Marglin's study, Wives of the God-King. The Rituals of the Devadasis of Puri (Delhi: Oxford University Press, 1985), part 3: "Time, Auspiciousness, and Inauspiciousness"; and John B. Carman and Frédérique A. Marglin, eds., Purity and Auspiciousness in Indian Society (Leiden: E. J. Brill, 1985). For a similar approach in connection with the sculptures of the Khajuraho, Konarak, and other such temples, see Devangana Desai, Erotic Sculptures of India, A Socio-cultural Study (New Delhi, 1979), or Thomas E. Donaldson, "Erotic Rituals on Orissan Temples," East and West, vol. 36, nn. 1-3, 1986, pp. 137-182.

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typically Tantric one, and therefore, "central" to Tantrism. Nonetheless it has probably never been widespread, being restricted to highly advanced adepts, and indeed prescribed only by a few texts of the most "extreme" sects: sex, actually, was probably more often a symbol than practiced "in the flesh."41 Finally, foremost among the characteristic features of Tantrism, in all its forms and tendencies, is the material related to speech and its powers. There is no need to dwell on this point here, since all this work is devoted thereto. Suffice it to say, as a general remark, that while from Vedic times speech had a divine quality and a central role, the same is even more true in Tantrism, of which all the speculations about the Word are based upon the identity established between the latter and the divine energy, an energy which, in its innermost nature, is speech and is acting through speech; thereby everything related to articulate sound and language is endowed with an exceptional position and power. Since the energy is allpervading and since everything springs from it, thus will it be with speech; and since efficacy and power are the main concerns of Tantrism, which seekà to tap and use this energy, speech will permeate everything. Such is the case in ritual, every act of which will be accompanied by formulas (mantras), and more specially syllabic formulas (blja: the phonic "seeds," which will almost entirely supersede the Vedic-type mantra), sometimes endlessly repeated loudly or softly, or only mentally,42 and which are used for the worship of the deity, for vivifying its image, for identifying the adept with the deity, for purifying him, and so forth. Indeed, such is the power of mantras that they can be, at least theoretically, fully operative outside any ritual performance, the mere enunciation (uccära) of certain mantras—provided they are duly performed, that is, associated with a spiritual purpose and proper yogic practices—being 41. For these practices, cf. for instance J. A. Schoterman, The Yonitahtra (New Delhi: Manohar, 1980). Abhinavagupta gives a description of a secret Kaula ritual, the "great sacrifice" (mahäyäga) in chapter 29 of the TÄ; it was studied (and partly translated) by L. Silburn, Kuritfalini, the Energy of the Depths (Albany: SU NY Press, 1988). 42. Cf. chap. 7, p. 399.

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likely to impart to the adept the highest knowledge (therefore any power) and liberation.43 It is the same with magical practices, as well as with yoga, of which every moment, every practice is linked to the utterance of mantras. These are deemed to be as much, if not more, important as the adept's physical and spiritual efforts (as far as they can be differentiated therefrom44), and are thus necessary means for his progress. All mantras being phonic aspects of the universal energy, they correspond to specific levels of consciousness,45 and therefore also to specific stages or planes of the cosmic process. To assimilate a mantra means therefore reaching this plane, both on the human and on the cosmic level. For mantras indeed proceed from the divine energy: they encapsulate it. That is why it is said that each mantra is "that which expresses" (väcaka) that is, it is the phonic form, the energy, the very essence of one aspect of the deity. Some mantras are envisaged as symbols not of a particular deity but of the divine absolute, of the primal energy itself—such is the case, for instance, of OAf, or in the Trika of AHAM or SA UIj, and so forth.46 In this perspective, the original Word, inseparable from the transcendental Godhead, will itself come to be considered as a mantra. This original Word, identical to the primal divine Energy, is envisaged in this Tantric perspective as phonic energy (vâksâkti), eternal,47 indestructible, and all-pervading, which however unfolds and evolves, bringing forth all the various aspects and stages of the cosmos. This word, this sound, is endowed with a creative force. Being "that which expresses" (väcaka), it must be prior to the object that is to be "enunciated" or "formulated" iyäcya), which comes from it and is therefore inferior to it: the Word precedes the object, it brings it forth,

43. 44. 45. 46. 47.

CiPT., si. 18-25. Cf. chap. 7, p. 390ff. Ibid. See infra, chap. 7, p. 40Iff. Tantric scriptures generally acknowledge, like the Mïmârnsa, the eternal (nitya) nature of the Word, but they place it in an altogether different perspective: that, before all cosmologie, of the divine energy.

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it is the energy that upholds it, its innermost nature, that into which it will dissolve at the time of the cosmic résorption. The process of emanation, related to speech, is variously described depending upon texts and schools; however, it appears generally as unfolding from an initial luminous vibration or sound (nada\ which is an extremely subtle state of pure phonic energy, which through a series of transformations and condensations will become less subtle, forming a concentrate or a drop (bindu) of sound-energy, from which, when it divides itself, worlds, humans, and language will come forth. This creative evolution of the Word is also described as occurring through four successive stages, or else through the gradual emergence of fifty phonemes (varna), the mother-energies (mätrkä) of creation. All this, of course, being valid both on the cosmic and on the human level, and animated with a double movement: the outward movement of emanation, converting itself into a movement of return to the source. This being so, the energy of speech moves through stages that correspond to (hose of cosmic creation and résorption, as well as to those of ordinary life and of deliverance;48 similarly the levels of the Word are at the same time cosmic levels, levels of consciousness, and stages in the development of language and of thought, oi conversely phases through which thought and speech go back to the source of the universe. While in this connection 4H. There is a difference, however, between cosmic résorption and deliverance (which will be seen in the next chapter with regard to the kurufalinï) in that the cosmic movement is automatic, spontaneous, natural, whereas the pursuit of deliverance is deliberate; moreover, unlike the cosmic cycles, it is not endlessly repeated: the liberated-in-life does not fall back into bondage. This fact should however be qualified by the following one; when identified with Siva, the Tantric adept can identify with all oi his activities; therefore, as a man-god he can reactualize the cosmic cycles, reexperience them within himself; this however he does from the standpoint of Siva, who presides over those cycles, and not from t hat of those who are subject to them. The passages in this work that deal with the micro-macrocosmic correlations of the double movement (\Wfi-sawhära, sarpkoca-vikäsa, unmeça-nimeça) animating the universe should be read with those reservations in mind. It goes without saying, surely, that the cosmic experiences of an adept are only of a symbolic, or imaginative, kind.

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Tantrism accommodates early Vedic notions about the powers of the Word, it has extensively elaborated upon and gone far beyond their data, developing into a complete and impressive system (albeit not free from inconsistencies) that which was but in seed-form and scattered in the preceding age. It is not a mere carrying-on from former times: it establishes in its place something new. After stating some of the main features of Tantric works, we shall next briefly mention those texts that will be discussed hereafter, as well as how they may be interrelated. The texts we shall see here are, in the main, Saiva or— to use the current expression—Saiva or Sâkta. This latter distinction should not be taken, however, as opposing two particular sects, but only as distinguishing related forms of a revelation traditionally ascribed somehow or other to Siva, and whose followers may be either worshipers of a form of Siva or of a form of the Goddess. Moreover, the views of certain texts with regard to the theological or metaphysical preeminence of the masculine or the feminine aspect of the Godhead are sometimes rather ambiguous, thereby making it difficult to ascertain into which category they fall. This is what induced me to call such texts "Säktasaiva," an epithet which may be discussed, but which, if nothing more, underlines the fact that it is not at all unnatural for a Säkta to be a Saiva as well (and vice-versa, as for instance in the Trika). It is not possible here to treat this subject in any detail,49 but this is a point that should be borne in mind. Those are the texts, then, Saiva in the broad sense, which will command our attention. They were chosen for they appeared to us as more specially Tantric in their ideology, and as particularly abounding in characteristically Tantric speculations and practices.50 Moreover they are also the works where 49. On this point see for instance A. Sanderson, "Saivism and the Tantric Tradition," in S. Sutherland et al. (eds.), The World's Religions (London: Routledge, 1988, pp. 660-704). 50. The question may be raised as to whether it was speculations or rites that appeared first in the Agumus, Tantras, and other such texts, One

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the speculations about speech have been elaborated upon most extensively (at least in judging from what has come down to us from this literature). And it so happens that the most interesting, the most penetrating of those works often relate to what is usually, but not very felicitously, called "Kashmir Saivism,"51 that is to say, in fact, to the various nondualistic Saiva (or "Säktasaiva") traditions, which emerged, developed, and flourished most brilliantly in Kashmir, or which are traditionally associated with this region. Therefore our main concern here will be with works—not necessarily from Kashmir, for many originate from South India—but related to the Kashmirian tradition. This tradition, all the same, cannot be set apart from the other forms of the Saiva tradition, which is very ancient and of great importance. Its historical background is quite obscure, and in the present stage of scholarship52 very little can be said about it with certainty. Here we shall not even attempt to outline it.53 Suffice it to say that one may assume may presume it was rites: such is H. Brunner's opinion with respect to the Ägamas. Leaving aside the very beginnings, of which nothing can be said, let us note however, as far as Tantras are concerned, that the earliest among them are already equipped with an elaborate and sometimes very subtle metaphysics or doctrine. And as I remarked above (p. 42ff.), there is no religious or "magic" practice that does not reflect an ideology, that does not correspond to a system of representation. This obviously does not prevent a subsequent development of speculations on the basis of the existing ritual, in order to elucidate, or justify, it (and sometimes to induce new elaborations thereof) for instance, in Kashmir Saivism, Abhinava's theological-cum-metaphysical developments in the 7VÏ, on the basis of the Svacchanda-Bhairava cult or of various other practices (which have probably been but little affected by these theoretical developments. Cf. infra, p. 73, n. 112). M The publication, generally of a good standard, between 1911 and 1947, of the principal of these works in the Kashmir Series of Texts and Studies (KSTS\ in making them accessible, was somewhat instrumental in determining our selection. Most of the volumes in this series are now out of print and nowhere available. Some of them however are being reprinted elsewhere in India: I have mentioned these new editions in the Bibliography whenever they were known to me. V. I write this in 1987. M K. (\ Pandey published in 1954, along with his translation of the ÎPV in the light of the Bhäskan (BhäskarU vol. 3; Lucknow: U. P. Govt.

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that the earliest form of "philosophical" Saivism (but not of the âaiva cult, which is surely earlier) is that of the Päsupatas, and next, that of the earliest Ägamas, which themselves preceded the Bhairavägamas as well as other Käpälika systems. However, neither the Päsupatasütra nor the beginnings of the agamic literature can be dated; nonetheless it is very likely that they date as far back as the very first centuries A.D. The Kashmirian authors that will be seen here, and especially Abhinavagupta and Jayaratha,54 take the Saiva teachings, which to them are the divinely revealed tradition, as comprised of three sets of texts: ten dualistic, eighteen nondualistic (which corresponds to the usual list of the twentyeight principal Ägamas, "Kämika, etc."), and finally sixty-four nondualistic, sixty-four being the traditional (and quite theoretical as well) number of Tantras.55 Over those three sets of texts are supposed to preside respectively Siva, Rudra, and Publications) an "Outline of the History of Saiva Philosophy," a work which has recently been edited by R. C. Dvidvedi (Delhi: Motilal Banarsidass, 1986). One may also, in this respect, refer to J. Gonda's Die Religionen Indiens, vol. 2 (Stuttgart: Kohlhammer, 1963). However, the latest in this field is to be looked for in A. Sanderson's works, some elements of which will be found in the two studies cited here in notes 12 and 49 of this chapter, above all in the article "Saivism and the Tantric Traditions" where he brings together the final conclusions drawn from all his various inquiries into Saivism which, following a traditional distinction in India, he divides between atimarga (where the Päsupata and the Läkula are placed), and mantramarga (bringing together, roughly, Saiddhäntika "Agamic" Saivism and the Bhairavägamas). 54. Cf. TÄ 1.18: dasäsfädasavasvasfabhinnarn yacchäsdnarn vibhohj tatsärarn trikasästram hi tatsäram mâlinïmatam/ /

s

This is a sloka commented upon by Jayaratha (ibid., vol. 1, pp. 36-49) while expounding upon the mythical process of manifestation through the five faces of Siva—Isana, and so forth, and giving a list of the Tantras according to the Srïkanthïyasarnhitâ. 55. For the classification of the Ägamas and Tantras into 10 + 18 + 64, cf. H. Brunner, "On the threefold classification of Saiva Tantras," in : Proceedings of the Fifth World Sanskrit Conference (New Delhi: 1 Rashtriya Sanskrit Sansthan, 1985)» pp. 464-74.

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Bhairava, here again a wholly theoretical distribution, whose aim is probably only to establish the superiority of Bhairava over the other forms of Siva, and of Bhairavägamas over the other Saiva texts. All this has no historical value. However, this classification holds some interest insofar as it reflects, translating them in terms of myth, both the interrelations that may have occurred historically between the various forms of Saivism and the hierarchical position that Abhinavagupta wished to assign to his own system among these various forms. (His system is thus viewed as the secret, esoteric teaching— visesasästra—in contrast with the basic, exoteric teaching— sämänyasästra—of the Saivasiddhänta.) When Kçemarâja (eleventh century) asserts in his Vimarsinï on the Sivasütra56 that these sütras were revealed to restore the true É ai va teachings and set them over against dualists,it clearly shows that (absolute or qualified) dualism prevailed in Kashmir from ancient times and was probably anterior to nondualism. The Ägamas—as evidenced by quotations in the works of Abhinava and others—were present in Kashmir. It may even be that some of them originated in North India.57 The Kämika (Kä), the Mrgendra (Mrg) or Mrgendratantra; or the Matangapäramesvarägama (Matpär), are often cited by nondualistic authors. Dualistic works were still produced in Kashmir after the "revelation" of the Sivasütra, Such is the case, for instance, with the works of Näräyanakantha (tenth century?), the author of the Mrg's Vrtti, or with the works of his son Rämakantha,58 who commented upon several- Ägamas (Kirana, Kalottara, Matpär) and wrote the Nädakärikä, to which we shall have the opportunity to refer subsequently. There is evidently, notwithstanding many differences, an important set of doctrines and practices shared by Agamic Saivism—

V>. SSV* p. 3: tatraprathamamnaresvarabhedavâdipratipakçyenacaitanyaparamärthatah siva eva viàvasya âtma ity ädisati. N7, Or may it be that there were different recensions of the same Ägama in South and North India. *W. Not to be confused with Râmakantha, the author of the commentary

(Vivtfi) on the SpK.

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Siddhänta59—and the various nondualistic Saiva and Sâkta streams, which is all the less surprising since those traditions existed side by side at the same places and times, in North and South India as well. While nondualistic authors cite the Ägamas, the (dualistic) commentators of these texts do not fail to cite nondualistic Tantras, particularly the SVT,60 and even (for instance, Näräyanakantha in his commentary on the Mrg) a text so typically in the Bhairavian tradition—though not characteristically nondualist—as the MVT. Those borrowings reveal the existence of this common background of Tantric notions and practices (notably those relevant to the Word) which we mentioned earlier. However we should now turn to this other, bhairavägamic, Saiva tradition. It is a very important one, for it is precisely its contribution to the speculations and practices of the texts studied hereafter that distinguish these texts from those of Agamic Saivism, and which, in particular, is responsible for their specific overtones, their occasional strangeness, and above all their cosmic dimension. Jayaratha refers to this tradition on TÄ 1.18, when he enumerates, citing the Srîkanfïyasamhita, the sixty-four Bhairavâgamas, divided among eight groups of eight texts. This list, which at first looks somewhat arbitrary, as is the case with any list of this type,61 includes several texts that contributed to a large extent—one could even say centrally —to the elaboration notably of Abhinavagupta's Trika doctrine. It is a very extensive literature, of which a number of works have been lost, while the surviving ones are yet quite unexplored. We will not attempt to describe it here.62 However we shall 59. This is the name that Abhinavagupta, notably, uses for Agamic Saivism. This Siddhänta should not be confused with the Tamil Saivasiddhânta, which comes later (thirteenth century). 60. Whose nondualism, it is true, is not clearly apparent. Cf. infra, notes 66, 86. 61. For instance, the list of the sixty-four Tantras "of the Mothers" given in N$A, 1.13-21 (pp. 42-45). For these lists see T. Goudriaan's exposition and views in HTSL, pp. 13-14. 62. This literature has been dealt with in detail in HTSL, to which I refer the reader. For the relationship between some of those texts and Abhinava's Trika, see A. Sanderson, "Muirfulu and Agamic identity in

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often have to refer to some of its texts, 63 for several of the speculations with which we shall deal are based upon them. In his Tantric works, however, not only does Abhinava refer to the sixty-four Bhairavägamas, or to any of them in particular,64 but he also lists occasionally the various Saiva or Sâktasaiva traditions (including the Bhairavägamas), in hierarchical sequences of growing perfection or esoterism, from what seems to him the lowest one up to the highest; this, for him, is the Trika such as expounded in certain texts, and above all such as formulated by him. Such a list can be found in the TÄ (13.300-01), running thus: kramikah saktipätas ca siddhänte vämake tatahj / 300/ / dakse mate kule kaule sadardhe hrdaye tatahj (vol. 8, p. 181) and in the PTV (p. 92), where Abhinava quotes the following stanza: vedäcchaivam taio vâmam taio daksam tatah kulamj tato matam tatas cäpi trikam sarvottamam param / / supporting it with two quotations (from the Nisäcära and the Sarväcäratantra), and a reference to (probably) Somânanda. the Trika of Kashmir," in Mantras et diagrammes rituels dans l'hindouisme (Paris: CNRS, 1986), hereafter abbreviated as "Mantfala." Of the same, see also the above-cited study "Saivism and the Tantric Traditions." ft V My references will be almost exclusively to the published texts. However there are very important works in manuscript form, notably in Nepal, now accessible on microfilms. A large number thereof have been studied by T. Goudriaan for his HTSL. Alexis Sanderson went through some of them, of which he made use for his published articles: to him 1 owe the references I shall give here to such works. Sanderson also lectured on the Bhairavägamas in Oxford: his teaching has been extensively used (but hardly acknowledged) in Mark Dyczkowski's The Canon of the Saivägama and the Kubjikä Tantras of the Western Kaula Tradition (Albany: SUNY Press, 1988). (»4. As does of course not only Jayaratha, the commentator of the TÄ, but also the various authors who will be cited here, notably Ksemaräja.

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Abhinava (roughly) takes up this classification again in the last ähnika of the TÄ (37.25b-28).65 The initiatory progression into the esoteric gnosis therefore begins (if one leaves aside the "Veda," which may refer to orthodox or non-Saiva sectarian Hinduism) with the Saiddhäntika, Agamic âaivism. Next come Varna, then Dak$ina, representing two streams (srotas) within the Bhairava tradition, to which a number of texts cited by Abhinavagupta, Ksemaräja, and others66 are relevant. Next comes the Mata, then the Kula (or vice-versa: 65. This is the passage: uktam srlratnamäläyäm etac ca paramesinä/125 asesatantrasäraip tu vämadaksi#am Mritamj ekatra militam kaulam srïsaçlardhasasane/ /26/ / siddhänte karma bahulam malamäyädirü$itam / daksinaryt raudrakarmätfhyairi vämarp siddhisamâkuiam j /27/ / svalpapuriyam bahuklesam svapratitivivarjitamf mok$avidyavihïnatp ca vinayam tyaja düratah/ /28/ / (vol. 12, pp. 400-01) "This the supreme Lord declared in the Ratnamäiä {Tanträ): the essence of all Tantras, present in the right and left traditions, and which has been unified in the Kaula (is to be discovered) in the Trika. The ritual is overemphasized in the Siddhänta, which moreover is not free from the taint of maya, and other things. The right tradition abounds in awesome rites, whereas in the left one supernatural powers are predominant. Keep far away from those disciplinarian texts, which bring little merit and much affliction, which no personal intuition illuminates, and which are lacking in wisdom and liberation." 66. For the Varna and Daksina streams (srotas), see A. Sanderson, "Marujala," p. 182. ' Of the Varna nothing has survived to this day but the Vïrtâsikhatantra, which has been edited and translated by T. Goudriaan (Delhi: Motilal Banarsidass, 1985). There the principal divinity is Tumburu, a form of Bhairava. "The Daksina," writes Sanderson in the aforesaid article, "though here also much has been lost, has survived in its principal tradition, the cult of (Lalita) Svacchandabhairava and it is clear that in Abhinavagupta*s time it was this more than any other cult which stood for the Trika elite between themselves and the Siddhänta." The SvT (also called Sv-Bhairavatantra) appears as its most well-known text. It deals essentially with the dïksâ rites. The cult of Svacchandabhairava has remained alive in Nepal as well as in Kashmir where he is the form of the divinity in the Brahmans* daily worship.

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the order varies). Finally the Trika, held as the highest of them all: kulät parataram trikam (PTV, p. 91). I am leaving the Mata aside, of which very little is known:67 Abhinava (TÄ 4.262-69) and Kçemarâja (NTU, vol. 1, p. 274) refer to it without further explanations. Let us mention however that this system appears as one of those relevant to Kula, forming, it seems, its uttarämnäya. It is a tradition devoted to the worship of Kâlï (or the twelve Kalis): the Kälikrama and of other fearsome, often theriomorphic goddesses. The Mata seems related to another Säkta tradition, relevant to the same Kula amnäya, the Krama. We shall see this tradition again later, for its doctrines are found in the TÄ and in Jayaratha's commentary. It is characterized by a pantheon and cultic and spiritual practices, organized in fixed sequences or phases (krama)—hence its name. The deities worshiped, which are female, are the sixty-four Yoginis and the twelve Kalis. Krama is traditionally said to have emerged in Oçlçliyana, the Northern pïfha (uttarapïfha), that is, in Swät. This location, which may be mythical, is interesting, for it is also found in other Hindu or Buddhist Tantric traditions. One should, with respect to the classification of the Saiva doctrines as proposed by Abhinava, point out how the Kula permeates the texts we shall see hereafter. The Kula, or Kaula tradition,68 which mythically goes back to Matsyendranätha (also called Macchanda) seems indeed to have been of considerable influence—notably in North India (and therefore with those authors from the south of Kashmirian affiliation)— and from a rather early age, an influence extending outside not only Saivism but even Hinduism. Kula is also mentioned 67. Sanderson seems to be the only scholar to have studied the Mata, on; which he delivered lectures in Oxford, but he has not published anything on the subject other than a few paragraphs in the article "Saivism and the Tantric Religion," cited supra, p. 52, n. 49. 68. Both terms are usually employed to refer to one and the same thing. Yet they may also be understood to refer to two different traditions, such as in the TA (si. 13.301) quoted above. The difference between Kula and Kaula seems to be of a ritual sort. For this, cf. A. Sanderson, "Purity and Power," n. 110, and (giving another explanation) my introduction to the Yffs French translation (forthcoming).

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in Buddhist texts. Abhinava, initiated into the Kula by his master Sambhunätha, refers to it time and again, notably in the 7/4, as an authoritative tradition: we just saw (cf. p. 58, n. 65) that he took it as combining the Varna and Daksina streams into a higher or more profound synthesis, second only to the Trika. The practices of mystical eroticism of the sexual ädiyäga in the TÄ (chap. 29) are presented as stemming from the Kaula tradition. The latter probably owes its name to the fact that the female deities, Mothers or Yoginïs, worshiped in the Kaula sects, where their cult is an essential feature, were divided among groups or "families" {kula). Therefrom probably arose the custom to refer to the Absolute, or the highest divine/ cosmic plane, by the name kula, or (apophatically) of akula; to name kaulikâ/ï the energy of this Kula; kaulikasiddhi the perfection and supernatural powers which may be attained by the Kaula adept; and kauläcära the practice to be followed by the latter. Through Abhinava, the Kula appears rather as Saiva, despite the three goddesses Para, Paräparä, and Aparä being placed above everything else. However, some purely Säkta traditions (such as Mata or Krama), or those of Kubjikâ and Tripurä, are also forms of Kaulism. The Kula may not be one of the earliest Tantric traditions in the Saiva field, yet it certainly is one of its most important. It is related to the old Käpälika background, of which it has kept, with various nuances, transgressive practices and the cult of fearsome deities. It has been passed on down the ages by initiatory sects or transmissions, which, whatever their diversity, assert their relevance thereto, Kaula teachings, rites, and dïksâ making up their esoteric kernel.69 Thus the Kula appears as a unifying element—both inner, secret, and external, on the surface—of traditions that are otherwise quite different: more extreme and Säkta in the case of the Mata (so I understand) and the Krama, more Saiva (and, with Abhinava, more "intellectual") with the Trika, 69. This is what Jayaratha seems to mean when (ad TÄ 4.24, vol. 3, pp. 27, and 278 ad TÄ 4.251) he quotes the formula: antah kaulo bahih àaivo lokäcäre tu vaidikah, which sums up the behavior of the gr hast ha Brahmun following the Triku.

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"Säktasaiva" finally with the Kubjikä tradition, and the probably later (and gentler) Tripurâ tradition. Kaula systems have each evolved through time, generally emerging, so it seems, from obscure origins within small groups of renunciate ascetics, of "heroes" (vira), practicing strange, transgressive rites, possession cults (ävesa), and developing into more brahmanized, more "orthodox" forms, acceptable to householders of pure caste. The Trika, in the form Abhinava gave it on the basis of the SS and of the Pratyabhijnä, or the Srïvidyâ, which itself quite early bore the stamp of the Pratyabhijnä philosophy and was finally utterly brahmanized (and even vedantized), provide two very characteristic examples of this evolution of the Kula. The Kula-related schools are generally divided into four main systems, or "transmissions" (ämnäya), named according to the four cardinal points (therefore likely to correspond to the four faces of Siva). The Pürvämnäya (The Oriental, and also the Foremost)70 appears as being the basic one, from which all the others would derive. It was devoted to the worship of the deity in the form of Kulesvara in union with Kulesvarï, surrounded by the eight Mothers (Brahmï, etc.). Its esoteric teaching was imparted to humans by a line of spiritual masters who, along with their consorts (dutï), ensured its continuity. The initiates, divided into initiatory lineages (ovalli), recognized each other by various practices, signs, and secret formulas. The yoginx played a very significant role therein, together with at the ritual level—the dütis, as partners in sexual rites71 and necessary mediums for uniting with the deity.72 The Trika is directly related to this transmission, adding little to its basic teachings, emphasizing intensity of immersion (samävesa) into the divinity rather than elaborate ritual, which remains, 70. East is the direction of Siva, faced by the performer of the cult. Also, any pradakçiria, any oriented counting, starts off from the East. 71. I n a number of texts yoginïvaktra, "mouth of the yoginï," refers to the female sexual organ—through which indeed, in sexual rites, illumination is achieved. Cf. TÄV, vol. 2, p. 104, which refers to the Kula. 72. ( Ï . TÄV, vol. \, p. 35:"strïmukhe nikçipet prajnah strïmukhâd grâhayei punah ity ädy ukteh kulapraprakriyäyäm dûtïmukhenaiva siçyasya jiïâtwpratipadanânmâyât" etc.

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however—above all in the early period—complex and manifold.^ To the uttarämnäya (the Northern transmission) are related the mysterious Mata and the Krama. Some of their texts have survived in manuscript form, such as the Jayadrathayâmala,14 the Cincinimatasärasamuccaya, the Devïpancasataka or the Kramasadbhäva. The ancient Kramastotra has been published. Above all, Abhinava, who adopted certain Krama notions (and so does Jayaratha), has devoted several works {Kramastotra and various hymns75) to this doctrine, as did also Sivänanda (Srïkalïstotra), then Mahesvaränanda, from whose Mahârthamanjarï and its commentary, Parimala,76 we shall quote occasionally. The Pascimämnäya (Western transmission) has as its main deity a particular form of Kâlï: Kubjikä, a hunchbacked or stooped goddess, hence the name Kubjikämata of this doctrine, also called Srimata, or Kulalikämnäya. Therefrom we shall quote here the §afsähasrasamhitä,17 when dealing notably with the mâlinï, which plays there a certain part. There is also a

73. K. C. Pandey, in Abhinavagupta: An Historical and Philosophical Study (Varanasi: Chowkhamba, 1963, ch. 7), expounds his views about the Kula. R. Gnoli, in the appendix to his translation of the TÄ (Torino: U.T.E.T., 1972), makes a concise but clear and useful exposition of the main features of the Kaula system. This is also, but more interestingly, summed up by A. Sanderson in "Saivism and the Tantric Tradition," op. cit. 74. M. Dyczkowski has given a résumé of the canon of the Jayadrathayämala in appendix C of his book on The Canon of the Saivägamas (cited above, p. 57, n. 63), using the elements given him by A. Sanderson who has edited (but not published) this text and has lectured on it at Oxford. 75. They will be found along with a French translation in L. Silburn, Hymnes de Abhinavagupta (Paris: I.C.I., 1970). 76. Translated or commented upon by L. Silburn, La Mahârthamanjarï de Mahesvaränanda, avec des extraits du Parimala (Paris: De Boccard, 1968). For the Sanskrit text, I refer to Vrajvallabha Dviveda's edition (Banaras: Sanskrit Visvavidyäläya, 1982, Yogatantra-granthamälä, 5). 77. This extended version (with 6,000 élokas, as indicated by its name) of the Kubjikâmatatantra has been partially edited and translated by J, Schoterman, The $afsähasrasamhitä, ch. 1-5 (Leiden: Brill, 1982).

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Saiva (or Sämbhava) form of the Pascimämnäya where the deity is Sambhu (Siva) in the form of Navätma.78 Finally, the "Southern" transmission, the Daksinämnäya, places at the top of its pantheon the goddess Tripurasundarï (also called Kâmesvarï), worshipped with a diagram, the Sricakra, a symbol of her cosmic dynamism, and whose mülamantra is the Srïvidyâ—hence the name Srividyä often given to this tradition. Its two most important and best-known surviving texts are the Vämakesvarlmata (VMT) or Nityäsodasikärnava (N$A) and the Yoginïhrdaya.19 The Traipuradarsana is probably the latest of the Kaula transmissions (tenth-twelfth century?). However, it holds an important position in Tantrism as a whole, due to the literary quality of its texts, to its expansion all over India (notably in the South), and to its continuity. The VMT has been commented upon by Jayaratha as well as by Sivänanda and Vidyänanda (authors of other works of note in this school) and, later (eighteenth century), by Bhäskararäya. There is a commentary on the YH by Amrtänanda (late thirteenth-early fourteenth century) much in the line of Kçemarâja's Pratyabhijnä. Relevant to this tradition is another work

It was to be continued shortly. The Kubjikamata has recently been edited by T. Goudriaan and J. A. Schoterman: The Kubjikamatatantra, Kulalikämnäya Version (Leiden: Brill, 1988). Possibly emerging earlier than the Srividyä, this tradition, some works of which still exist in manuscript form in Nepal (HTSL, pp. 52ff.), seems to have survived there to this day. See T. Goudriaan, op, cit., and "Kubjikä's Samayamantra and its Manipulation in the Kubjikamata," in Mantras et diagrammes rituels dans l'hindouisme, and the discussion on the subject, ibid., pp. 161-67. 78. Cf. A. Sanderson, "Saivism," quoted supra, n. 73. 79. There is a good edition of the N$A9 with the commentaries of Sivänanda and Vidyänanda, appended to which are a few shorter works of this tradition, by Vrajvallabha Dviveda (Banaras^ Yogatantragranthamälä, n. 1, 1968). We shall refer to it here. The MVT, with Jayaratha's commentary (Vivarana) has been edited in the KSTS, n. 45. There is an English translation of the same by L. Finn (Wiesbaden: Otto Harrassowitz, 1986). The YH with Amrtänanda's Dipikä and Bhäskararäya's Setubandha, has been edited by Gopinath Kaviraj in 1963 (Sarasvatibhavana-Granthamälä, n. 7). A new and much improved critical edition of the YH and the Dipikä, with Hindi translation and commentaries, by V. V. Dviveda has just appeared (Delhi: Motilal Banarsidass, 1987).

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(among others, for there is a wealth of them), the Kämakaläviläsa, ascribed to Punyânanda, a short yet important text, to which we shall turn in the next chapter. Those works are usually considered as Kashmirian. If however the VMT/NÇA comes probably from Kashmir (or from that region), the same is not at all certain for the YH9 and such authors as Punyânanda, Sivänanda, Vidyänanda and Amrtänanda, although belonging to a Kashmirian tradition, were from South India.80 From this school we shall also quote the Gandharvatantra.%1 We must now come back to the hierarchical classification, by Abhinavagupta, of the Saiva traditions that culminate with the Trika, and point out that he considered the latter to have included, in the course of time, several important texts. The first phase in the history of the Trika would have included such tantras as the Siddhayogesvarïmata, the Mâlinïvijayottaratantra (MVT) and the Tantrasadbhäva. In a second phase such texts as the Devyäyämala, the Trikasadbhäva and the Trikahrdaya.*2 Of these the MVT only is still extant: it is on the basis of this tantra that Abhinava expounds the doctrine and ritual of the Trika in his TÄ. It was published as volume 37 of the KSTS. We shall quote it often. Abhinava considered it as of fundamental importance. "Of the teaching of the Lord" (säsanam vibhoh), he writes in the TÄ (1.18), "the essence is

80. Although originating in all likelihood from north India, the Srïvidyâ is to be found very early in south India also. There, it was influenced by Abhinavagupta's Trika (and by that of his followers) and, stripped of its more Tantric elements, it was adopted in that purified form by the Sankaräcäryas of Srftgeri and Kancipuram and became thus a dominant form of nondualist saivism. The commentary of Laksmidhara (sixteenth century) on the Saundaryalaharl, a classical text of southern Srïvidyâ, is typical of this exegetical tradition. 81. The edition by R. C. Kak and H. B. Shastri (Srinagar, 1934-KSTS, n. 62) has long been out of print. It is reprinted in the Tantrasangraha, trtïyo bhägah (Banaras: Yogatantra-Granthamälä, n. 6, 1979; pp. 1-340). It is probably not an ancient work. Usually considered as from Kashmir, it may in fact have originated elsewhere. 82. The distinguishing of three main phases in the historical development of the Trika is due to A. Sanderson: he describes this in "Saivism" (previously quoted. See note 49, p. 52),

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the Trika doctrine, and of this the essence is the teaching of the Mâlinï" (cf. n. 54, p. 54 above). This Tantra, also called' Pürvasästra, "the primal teaching," appears as one of the Trika's most venerable, if not the most venerable. Its third and fourth chapters show how the manifestation of the cosmos and the phonemes (of the mätrkä and of the mâlinï) are linked, while the deities, yoginïs, and so forth are associated with the various phonemes or groups of phonemes. The MVT is essentially a ritualistic text. We still have Abhinava's commentary (1470 slokas) on the beginning of this Tantra. This work, the Mâlinïvijayavârttikâ^ (MVV), deals on several occasions with questions concerning väc from the specific viewpoint of its author. The MVVis of great interest, but often rather abstruse. Among the texts forming the Tantric Saiva tradition (sometimes called the Ägamasästra, and including Ägamas as well as Tantras), as this tradition came down to the authors we shall consider, should also be mentioned the Parätrimsikä (PT), thirty-six slokas supposedly from the Rudrayämalatantra, of which Abhinava's two commentaries, the Vivarana {PTV) and the Laghuvrtti (PTLv) are part of the basic texts of the Kashmirian metaphysics of speech or the Word.84 Another important work that Abhinava does not mention, but which was, like the SvT, commented upon by Ksemaräja, is the

83. KSTS,n. 31. 84. KSTS, n. 18 (PTV), and n. 68 (PTLv). The PTV is a very abstruse text, and the KSTS edition was far from satisfactory. It has now been scientifically edited (and translated into Italian) by R. Gnoli, // Commemo di Abhinavagupta alia Parätrimsikä (Rome: ISMEO, 1985): This is the edition to which I shall refer here. An English translation by Jaideva Singh is now available (SUNY Press, 1990). For the PTLv, see infra, Bibliography. On the Rudrayämalatantra, the two texts of which, published in India, seem to be of a later period and do not contain the thirty-six Mokas commented upon by Abhinava, cf. HTSL, pp. 40,47. Abhinava's PTV makes up KSTS n. 18; its PTLv, published along with Laksmïräma's Vivfti, makes up nn. 68-69. There is another commentary, versified and not devoid of interest, the PT-Tâtparyadïpikâ (KSTS, n. 74).

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Netratantra (NT)*5 devoted to the netra mantra or mrtyujit. We shall quote some passages from this text in the next chapters, when dealing with mantras, on which, we shall also quote extensively from another text, a vast one, providing a wealth of information on mantras and rites, the Svacchanda Tantra.*6 Shorter and yet of great interest with regard to practices, notably mantric, is the Vijnänabhairava (VBh)*1 probably a Kashmirian text, known to Abhinava, and commented upon by Ksemaräja and subsequently by Sivopädhyäya. The authors belonging to the Pratyabhijnä consider it as very authoritative. Another short Kashmirian work, akin to the Krama, the Vätülanäthasütra*% should also be mentioned, for it will be cited later on. There are still other Saiva or Säktasaiva Tantras, of a later period as a rule, but which should also be mentioned, for we shall refer to them occasionally. Such are, for instance, the Kulärrtavatantra (of the Kula), the Tantraräjatantra (a Srividyä text), or a Sâkta work with no marked sectarian affiliation, the Prapancasäratantra, ascribable to Vidyäsankara (thirteenth century). Many additional, more or less authoritative Tantras could also be mentioned, not to speak of commentaries which developed between the thirteenth and the nineteenth centuries. We shall cite some of them in passing, and so shall we do with some Purànas (notably the Agni 85. The Netratantram, with Commentary by Ksemaraja, KSTS, nn. 46 and 61 (Bombay: 1926 and 1939). This text has been reissued in a onevolume edition by V. V. Dvideva, Netratantram (Mrtyunjaya Bhaffärakah), with Commentary Udyota by Ksemaraja (Delhi: Parimal Publications, 1985). This work has been analyzed by H. Brunner, "Un tantra du Nord, le Netratantra," BEFEO 61 (1974): 125-97. 86. Cf. supra, p. 58, n. 66. For the dualistic or nondualistic nature of this text, cf. A. Sanderson's and H. Brunner's opinion in Mantras et Diagrammes rituels dans l'Hindouisme, pp. 208-09." The S v r h a s been edited in the KSTS, of which it comprises nn. 31, 38, 44, 51, 53 and 60. 87. KSTS, n. 8; French translation by L. Silburn, Le Vijnänabhairava (Paris: de Boccard, 1961). English edition and translation by Jaideva Singh, Vijnänabhairava or Divine Consciousness (Delhi: Motilal Banarsidass, 1979). Edition with Hindi translation by V. V. Dvivedi (Delhi: Motilal Banarsidass, 1984). 88. KSTS, n. 55.

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Parana), which are often tantricized89 and sometimes include interesting material about speech or mantras: here again one finds the common fund (âaiva as well as Vaisnava) of practices and speculations of the mantrasästra. The Saiva tradition, indeed, is not the only one worth mentioning: there is also the Vaisnava. Saivism and Vaisnavism are not two separate worlds: the exclusivism of Tantric sects always went side by side with "inclusivism," which is one of the characteristics of Indian thought.90 To be more precise, according to the Râjataranginï, and also as evidenced by archeology, Vaiçnavism flourished very early in Kashmir, notably in the Tantric form of the Päncarätra. Judging by the Vedic mantras they quote and by their iconographie descriptions, it does seem that some of the earliest Samhitäs originated from Northwestern India. Such seems to be the case with the Sätvatta, the Jayäkhya, and possibly the Ahirbudhnya Samhitäs.91 In Kashmir, surely, the Päncarätra predated the Saiva systems based upon the Sivasütra^ whose authors, in fact, sometimes refer to the Samhitäs or to Vaiçnava authors. One of the earliest references of this type may be the one occurring in the Spandapradïpikâ of Utpalavaiçnava,92 who probably lived in the same period as Abhinava, and who, in view notably of his name, was probably à Vai§nava. Utpalavaiçnava mentions several Samhitäs, and among his citations appears a sloka which may come from the ABS.n As to Abhinava, he knew the Vaisnava authors (and surely the Samhitäs also). Besides, he wrote a study on the Bhagavadgïta and his Paramärthasära is 89. However, making a clear distinction between Pauränic Hinduism and Tantric Hinduism is far from easy. 90. For this "characteristic feature," according to P. Hacker, cf. G. Oberhammer (ed.), Inklusivismus, eine indische Denkform (Vienna: Gerold &Cö., 1983). 91. Such was already Schrader's opinion, Introduction to the Päncarätra and the Ahirbudhnya-Samhitä (Adyar, 1916). Sanderson's recent works confirm and further elucidate this view (personal communication). 92. Not to be confused with Utpaladeva, the author of the IsvarapratyabhijMkärikä, Somänanda's son and disciple, and therefore earlier than Abhinava, who wrote a commentary on his work. 93. Schrader, op. cit., pp. 18-19.

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an adaptation, along the lines of the Trika doctrine, of an earlier text, the Ädhärakärikä of Sesamuni, which, as far as can be ascertained, was a work of Vaisnava bent. This being so, we shall have to cite Samhitäs now and then, to substantiate our assertions or to show how certain notions or practices extend outside the Saiva field. Thus the Päncarâtra may have played a part in the development of Saiva esotericism.94 But, in point of fact, those were not one-way interactions: Saivism and the cults of the Goddess which existed in Kashmir side by side with the Pâncarâtra, and which, like it, probably spread very early to South India, could not fail to affect the latter. This is reflected in the texts. Such is the case, for instance, with the Laksmïtantra?5 where elements from nondualistic âaivism are clearly apparent. Those contacts and interchanges occurred and went on in South India (where, as stated above, the Kashmir Saiva tradition, especially as it evolved from Ksemarâja's teachings, was long very much alive). All this makes it sometimes difficult to decide whether a notion, present both in the Pâncarâtra and in nondualistic Saivism, stems from Vaisnavism or Saivism, and whether it is from North or South India. For instance, there appears in chapter 16 of the ABS96 (a text generally held to be earlier than the tenth century97)

94. This information again 1 owe to A. Sanderson, who plans to publish a study on the history of the Pâncarâtra, and especially on its earliest Kashmirian developments: the emanationist, nondualistic concepts of Kashmir Saivism were indeed quite close to Pâncarâtra theism. 95. Laksmhantram (Adyar: the Adyar Library and Research Centre, 1959). English translation by S. Gupta, Laksmï Tantra, a Pâncarâtra Text (Leiden: Brill, 1972). 96. Ahirbudhnya-Samhitä of the Päncaräträgama, 2 vols. 2nd ed., revised by Pandit V. Krishnamacharya (Adyar: The Adyar Library and Research Centre, 1966). For the phonematic cosmogony of the A 55, see infra chap. 5, pp. 223ff. 97. Sanderson, however, thinks that he can give sufficient evidence of the ABS (and of the LT) having been composed in south India, most probably during the twelfth century (personal communication, June, 1987). May, then, the ABS have taken over elements from the Trika?

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a description of how Sanskrit phonemes arose, which sometimes, and notably in the terms used for vowels (anuttara, icchä, etc.), is very similar to that given by Abhinava in the third ähnika of the TÄ as well as in the PTV. The manifestation of the phonemes by the Godhead begins with näda and is linked with the kuridalinl It is therefore also akin to what we shall see in the next chapter concerning the evolution of sound. Of course, one finds in the Päncarätra texts, and notably in the ABS, a number of notions and practices similar to those of the nondualistic Kashmir Saiva tradition, but they are elements of sometimes very ancient origin, which are the common property of Tantric thought; such are, for instance, the notions of bindu, of näda, of the three or four levels of speech, of mantras, and so forth. However, there are so many other similarities between chapter 16 of the ABS and what appears in the Saiva texts, notably in Abhinavagupta, that one may ask oneself whether the two traditions were interrelated: could it be that one had drawn at least part of its theory from the other? Or could it be that both would have drawn from yet another—earlier—source? And would this source be Saiva or Vaisnava? It seems difficult, at present, to answer those questions. There is undoubtedly, in early Saiva and Säkta texts, a tradition of speculations about speech, with cosmogonies where phonemes and iattvas are interrelated: such is the case with the Siddhayogesvarïmata or with chapter 3 of the M VT —also, I am told, in the Jayadrathayämala (JRY), sources from which Abhinava had drawn. Yet, strangely enough, if he refers to such texts in the TÄ and the PTV, he rarely does it to substantiate his system of phonematic emanation, or else he does it so briefly that we remain in doubt about the original source, which might be either Vaisnava or Saiva. We have yet to mention, in addition to the anonymous "revealed" texts and the works ascribed to various authors, those works more specially related to the various tendencies of Kashmirian nondualistic Saivism, which are the main basis for this whole book. Those works are of special importance to us, for they contain the most comprehensive and systematic exposition of the theories (and practices) that we shall describe. They are generally of a high literary and philosophical standard,

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which accounts for—if it does not justify—the "Kashmirian bias" of our work. The early Saiva teachings of these tendencies, the Ägamasästra, come to an end with Vasugupta's (early ninth century) Sivasütra (SS\ several of which deal with the Word. These terse and abstruse aphorisms are elucidated in two commentaries, the Värttika of Bhäskara (tenth century) and the Vimarsinï of Kçemarâja (first half of the eleventh century), whose interpretation draws its inspiration from Abhinavagupta's Trika.98 Ascribed like the SS to Vasugupta, next come the Spandakärikä (SpK), which further develop some of their teachings. kärikäs 2.10-11 identify the power of mantras to the incipient energy, which is a luminous "vibration" (spanda). The SpK have been commented upon by Râmakantha, whose dates might be 950 to 1000 A.D. (SpK-Vivrtti\99 and by Kçemarâja (Sp-Nirnaya).m We shall have to refer to both commentaries, notably when they deal with mantras. Next must be mentioned the Sivadrçfi (SD\ the only surviving work of importance by Somänanda, who is the originator of the so-called Recognition tradition (Pratyabhijnâ), and whose dates might be about 900 to 950. He seems to have been a Kaula and well acquainted with the Krama.101 The 98. The $S and the Vimarsinï make up vol. 1 of the KSTS. Bhâskara's Värtika with the anonymous Vjrtti and Varadarâja's Vârtika (two later commentaries of little interest) make up vols. 4 and 5 of the KSTS; Italian translation by R. Torella, Sivasütra col il commento di Ksemarâja (Rome: Ubaldini, 1979); French translation by L. Silburn, Sivasütra et Vimarsinï de Ksemarâja (Paris: I.C.I., 1980); English edition and translation by Jaideva Singh, Siva Sütras: The Yoga of Supreme Identity (Delhi: Motilal Banarsidass, 1979). 99. KSTS, n. 42. 100. KSTSy n. 6, with a rather poor English translation. English edition and translation by Jaideva Singh, Spanda-Kärikäs: The Divine Creative Pulsation (Delhi: Motilal Banarsidass, 1980). Mark Dyczkowski has written a comprehensive work on the Spanda: The Doctrine of Vibration^ (Albany: SUNY Press, 1987). 101. He wrote a commentary, now lost, on the PT, to which Abhinava refers time and again in his Vivarana (cf. PTV, p. 16). See also TÄV (ad TÄ 4.193, vol. 3, especially p. 194).

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second ähnika of the SD is to us of special interest, because therein Somänanda refutes the conception of the grammatical philosophers—that is, especially, of Bhartrhari—on brahman in the form of speech (sabdabrahman), which they identify to pasyanti vac. Against this theory Somänanda sets up the doctrine of the four levels of speech, common in Tantrism, from which Bhartrhari had deviated.102 A short commentary (Vrtti) on the SD was composed by Utpaladeva.103 Mention should be made of the Isvarapratyabhijnäkärikä (ÏPK) and its brief commentary (Vrtti)104 by Utpaladeva, believed to have been the son and disciple of Somänanda. It is not directly concerned with the Word (except ÎPK 1.5.13), but mainly with the supreme Consciousness as the source and substratum of everything, and with its modalities (vimarsa, pratyavamarsa), with memory (smaratja), with the experiencer or the knower (pramätr), all of which are concepts central to nondualistic Saivism. Abhinavagupta, in his two commentaries, the Isvarapratyabhijnâvimarsinï and the Isvarapratyabhijnävivrtivimarsinï (IPV and ÎPVV), further expands on their teachings, notably with regard to certain aspects of the theory of the four levels or stages of the Word. It is indeed above all for those two commentaries, remarkable works, that the ÎPK is famous. Of Utpaladeva let us mention in passing the Siddhitrayï,105 of which the first one, the Aja4apramätrsiddhi, is frequently cited by Abhinavagupta in some of the texts we shall study. We come now to Abhinavagupta (late tenth-early eleventh century), who, as a metaphysician, aesthetician, and Tantric initiate, was to devise a formulation, which one may be tempted to term as final, of the nondualistic Saiva philosophy of the

102. On this point, see M. Biardeau's introduction to her translation of the first book of the VP: Bhartrhari, Väkyapadiya Brahmakända, avec la Vrtti de Harivrsabha, (Paris: Ed. de Boccard, 1964). 103. ÉD and Vrtti: KSTS, n. 54. Its first ähnika has been translated by R. Gnoli into English (East and West 1957, pp. 16-22) and Italian (Riv. d. Stud. Or. 43, 1^59, pp. 55-75). 104. KSTS, n. 34. 105. KSTS, n. 34 (which includes also the Pratyabhijfiâkârikâ Vrtti).

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Word. For it is above all with him, and to a lesser extent with his disciples and commentators Ksemaräja and Jayaratha, that we find the most comprehensive, often profound, exposition of this doctrine. His major work on the various aspects of the Word is the Parätrimsikävivarana (PTV), a lengthy commentary (drawing upon, he tells us, Somänanda's now-lost commentary) on the thirty-six slokas of the PT. Therein are treated more or less extensively most of the aspects of the Word—metaphysical, cosmogonie, psychological, and epistemological—from mantras and phonemes (yarna) to speech.106 The short Laghuvrtti (PTlv) he wrote on the same slokas examines above all their relevance to the ritual.107 The other text of Abhinavagupta of importance to us is his great Tantric work, the Tanträloka (7M),108 which expounds the Trika teachings such as he developed them in particular along the lines of the MVT. It is divided into thirty-seven chapters (ähnika: "day's work"); the third one gives a systematic exposition of the phonematic emanation (varnaparämarsa), while the other ones also include passages concerned with various aspects of the Word, notably how it operates in diksä. Of course

106. KSTS, n. 18. A critical edition with an annotated Italian translation, by R. Gnoli, // Commento di Abhinavagupta alia Parätrimsikä {Parätrimsikä vivaranam\ has been published (Rome: ISMEO, 1985). It is to this text—a significant improvement on the KSTS one^that we shall refer and shall translate here, while retaining however the KSTS pagination given also by R. Gnoli in his edition. English version: Parätrimsikä Vivarana: The Secret of Tantric Mysticism (Delhi: Motilal Banarsidass, 1988), by Jaideva Singh. 107. KSTS, n. 68. French translation by André Padoux (Paris: de Boccard, 1975). Italian translation by R. Gnoli, La Trentina delta Supreme (Torino: Boringhieri, 1965). A new edition of the text, with a translation into Italian by R. Torella, is in progress. A study of this text, by Paul Müller-Ortega, was recently published: The Triadic Heart of Siva (Albany: SUN Y Press, 1989), p. 000. 108. The 7M, with Jayaratha's commentary, Viveka, comprises twelve volumes of the KSTS, published between 1918 and 1938 (nn. 23, 28, 30, 36, 35, 29, 41, 47, 59, 52, 57, 58). It has been translated into Italian by R. Gnoli, Luce délie Sacre Schnure (Torino: UTET, 1972). It has been reissued in eight volumes by R. C. Dvivedi and N. Rastogi (Delhi: Motilal Banarsidass, 1986).

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the same questions are treated again, more succinctly, in the Tantrasära, a summary of the TÄ made by Abhinavagupta himself.109 Finally, as we just said, elaborations on the Word are also to be found in his two commentaries of Utpaladeva's ÎPKU0 and in the Mälinivijayavärttika. Some more or less brief indications are also to be found in some of his other works.111 The very "intellectual" work of Abhinava seems to have contributed more than any other to the shift of nondualistic Saivism from the visionary traditions of the Bhairavägamas meant for renunciate ascetics, to a symbolic, metaphysical system, acceptable to grhastha brahmans, the form in which it has survived to this day.112 Among the authors who came after Abhinava, we have already mentioned most of the works (commentaries on the AT, SvT, SpK, VBh) of his disciple Ksemaräja, who, like him, was both a tantrika and an aesthetician. A staunch follower of the Trika's samvidadväya, he seems to have played, through his work, a major role in the expansion of the nondualistic Saiva doctrines in South India. Of his works let us mention the Pratyabhijnahrdaya}n an excellent compendium of his doctrine, containing several interesting passages about the

109. KSTS, n. 17. Italian translation by R. Gnoli, Essenza dei tantra (Torino: Boringhieri, 1960). 110. IPV, edited by K. A. Subramanya Iyer and K. C. Pandey, 2 vols. (Allahabad, 1938-1950); also KSTS, nn. 32-33. IPVV: KSTS nn. 40, 42, 45. 111. The Paramärthasära, for instance (KSTS, n. 7), edited and translated by L. Silburn (Paris: de Boccard, 1959); or the Paryantapancäsikä, edited by V. Raghavan (Madras); or again various hymns: L. Silburn, Hymnes de Abhinavagupta, translated with commentaries (Paris: I.C.I., 1970). 112. The prominence given here to Abhinavagupta's work should not however unduly enhance his actual role. Although this role was very significant as concerns ideas, it does not seem outstanding with regard to ritual practices, namely religion as experienced and practised in Kashmir, where rites have probably been little affected by speculations, even by those speculations that were directly based on them. 113. KSTS, n. 3. English edition and translation by Jaideva Singh, Pratyabhijnâhjrdayam: The Secret of Self-Recognition (Delhi: Motilal Banarsidass, 1963). This is the edition to which we shall refer.

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Word, and also a short treatise, the Paräpravesikä,U4 close in its spirit and exposition (based upon the bijamantra SA Ulf) to the PTV. One should not forget, of course, the Viveka, Jayaratha's commentary on the TÄ, providing additional material and further elucidation on its teachings and citing some of its sources. This wealth of information makes it necessary to refer again and again to the twelve volumes of the TÄ (with the Viveka) whenever one deals with the Trika, or even more generally with nondualistic Tantric Saivism, for it is one of its greatest texts. In this commentary, where he cites numerous Tantras, Jayaratha provides on various points further details on the Kula and Krama teachings also, two traditions with which Abhinava had a strong connection,115 and which he used together with the Trika Tantras, to build up his own synthesis. The Krama (which is yet to be thoroughly investigated) has certainly played a central part in Tantric practices, of which its cult is one of the most typical aspects. Among the surviving works belonging to this tradition, one of the most interesting (which we shall quote) is the Mahârthamanjarï and its commentary, the Parimala, both written by Mahesvarânanda (twelfth-thirteenth century).116 Also related to it is the Cidgaganacandrikâ.ni One of the masters who came before Mahesvarânanda is Sivänanda (twelfth century), the author notably of the Rjuvimarsinï, a commentary on the N$A, also commented upon in the Artharatnüvaliu% by his contemporary 114. KSTS, n. 15. 115. Two works by Abhinavagupta, the Kramakeli, now lost, and the Kramastotra, are related to the Krama. The Kramastotra has been edited and translated into French, along with an early Kramastotra, Sivänanda's Srikälistotra and the Pancadasikâ, by L. Silburn, Hymnes aux Kali, la roue des énergies divines (Paris: I.C.I., 1975). 116. Edited by V. V. Dviveda in the Yogatantra-Granthamälä, n. 5 (Banaras, 1972). French translation by L. Silburn, La Mahârthamanjarï de Mahesvarânanda avec des extraits du Parimala (Paris: de Boccard, 1968). 117. This kâvya-siyXt commentary on the Mahanayaprakâàa ascribed to Arnasirnha (eleventh century) is probably a work from south India. 118. Edited with the N$A by V. V. Dviveda, along with the Subhagodayay the Subhagodayaväsanä, and the Saubhägyahrdayastotra of the same

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Vidyänanda. From Vidyânanda's work may be mentioned a text as yet unpublished on the Tripurasundari cult, the Jnänadlpavimarsinl Those latter texts obviously belong to the Srividyä, to which belongs also Amrtänanda, an author we have already mentioned {supra, pp. 63-64), whose Dïpikâ on the YH is a work of great interest, deeply influenced by Kçemaräja's Trika-based Pratyabhijnä. As I stated above, the Srïvidyâ had outstanding exponents throughout the ages, to whom one is often to refer on the subject of mantric speculations and practices as well as on rituals in general. Finally we ought to mention some "nonsectarian" Tantric works, which we shall cite occasionally, such as, for instance, the Säradätilaka (ST) ascribed to Lakçmana Desika (eleventh century?), which, along with Râghavabhafta's commentary (dated 1484), contains many interesting remarks on the mantrasästra; or such as Krcnänanda's (fifteenth-sixteenth century) Tantrasära. We cannot, however, review here all the Tantric materials related to the Word, not even its main works: for this I refer to the HTSL, already cited on several occasions. Our inquiry, indeed, is deliberately restricted to selected texts, chiefly those of the Kashmirian tradition, for therein, I believe, are to be found the works most relevant to our purpose. The other texts to which I alluded here, or some others, will be quoted only occasionally. In addition, the references given in the preceding and following pages—all quoted or mentioned materials—will be found in the Bibliography at the end of this work. Turning to our subject itself, it should be noted that, elaborated from the ninth century onward on the basis of various traditions, as we mentioned above, the theories related to the Word which shall be studied here, do not appear, in the literature, as a coherent and consistent whole. It has been systematized above all by Abhinavagupta, who dealt with all its aspects and combined in a comparatively original structure author, and Amrtänanda 's Saubhägyasubhodaya and Cidvilasastava. Cf. above, p. 63, n. 79.

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the teachings of early texts with those of the Sivasütras, the Spanda and the Pratyabhijnä. In spite of this, however, he did not design a perfectly consistent and comprehensive system concerning the Word. While some of its points receive extensive treatment, some others are merely touched upon or left aside. Like any other Indian master, Abhinava dealt exclusively with topics that seemed important to him, or above all useful for the spiritual growth of his disciples, as there is no significant or useful theory that is not related to a sädhana, and meant as an instrument for some purpose, be it supernatural powers and/ or liberation. Moreover, Abhinava and the other authors whom we shall study belonged to a particular tradition, therefore to a system of representations and rules of conduct generally acknowledged, a background to which they refer explicitly or implicitly in their developments, and which contributed to the overall harmony of their teachings. That is why we may here resort to different works to expound the theories of cosmic or human evolution of sound, the stages of the Word, the arising of phonemes, or those dealing with mantras: in so doing, we are not making an arbitrary, unjustifiable mixture. We believe that we are expounding explicitly that which, for Abhinava, Jayaratha or others, was implicitly admitted, giving the virtual meaning, and in no way one of our own devising, and which indeed, more often than not, clearly appears from their very words, or from hints in their works. Abhinavagupta's work, supplemented by Jayaratha's and Ksemaräja's, will therefore serve as the main basis for this study, which however will also resort, following their example, to all the surviving works acknowledged by the nondualistic Saiva tradition. In so doing one is liable to being censured for having produced a personal synthesis in completing here and there the teachings of one author with another's, thus bringing together materials scattered in the texts and extending over several centuries. But quite often differences are confined to minor points: they will always be duly mentioned. Further they are more important in the sphere of theology (of the pantheons) and of practices than in the very structure of the metaphysical system, which is precisely our main concern here—together with mantras, but the mantraeästra too is remarkably consistent in its general

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pattern. On many other points also the speculations on the Word are generally in agreement, whether those doctrines are explicitly put forward by Abhinava, Kçemarâja, or others, or appear self-evidently when one goes through and compares several texts. This being so, we must now, before proceeding with the principal aspects of those speculations about the powers of the Word, give the outlines of the cosmology and metaphysics accepted by the various streams of the nondualistic Saiva (or Säktasaiva) tradition. Thus we shall have the framework, the general pattern, wherein the theories and the specific facts subsequently examined are fitted. For those traditions the first principle, Siva (referring in that case to his supreme plane, Paramasiva), is Consciousness (cit, samvid), which is both pure light-consciousness (prakäsä) and self-awareness or active-consciousness {vimarsa) of this light: it is prakäsavimarsamaya, that is to say light and/or transcendent-and-immanent consciousness, a consciousness which, far from being a still, inactive absolute, is on the contrary a luminous throbbing (sphurattä), a luminous vibration {spanda), a power or energy (sakti), all these aspects expressing its vimarsa nature.119 The notion of vimarsa is peculiar to nondualistic Saivism of Kashmirian tradition. It is an essential feature of the "doctrine of nondual Consciousness" (samvidadväyaväda), elaborated by Abhinavagupta and his disciples, especially Kçemarâja. From the standpoint of the categories or hypostases of cosmic manifestation (the tattvas), which in Tantric systems are usually thirty-six in number, prakäsa is Siva and vimarsa is sakti, both, however, being utterly inseparable.120 Now the aspect of energy, of life, of active awareness, of freedom or autonomy (svätantrya) of the first principle, is also its aspect of Word 119. Vimarsa is difficult to translate. We shall see in the course of this work the different meanings of this term: Cf. the index. Cf. also my translation of the PTLv, especially nn. 33 and 87. Also see M. Hulin's remarks in Le principe de l'ego dans la pensée indienne classique (Paris: Collège de France, 1978), pp. 296ff. 120. na hi tiaktih siväd bhedam ämarsayet (PTV^ p. 3).

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Väc, the female energy principle,121 is therefore the life of Consciousness, the very energy of Siva. She is, within Siva, the Power, or the Word, better still the Energy-Word taken at its source, the power through which he creates, maintains and withdraws in himself the universe. Thus the Word, right from the first principle, appears as an aspect of Consciousness. Consciousness is inseparable from the Word because it is alive; just as in this world (according to Bhartrhari's aphorism, taken up by Abhinavagupta), there is no reflectiveness, no idea, that is not accompanied by speech.122 However, just as one may somehow consider the sole prakäsa aspect of the primary principle, just as Siva may be considered as exclusively transcendent, aloof from the universe,123 in the same way may be assumed a primary stage where pure Consciousness would not yet be Word, a realm beyond the Word, an inconceivable point where the Word would emerge from or be reabsorbed into silence. But the highest level of the Word, the supreme Word (paraväc) is somewhat already so close to silence, whereas the primary principle is so difficult to conceive as separate from its energy, that there seems scarcely to be any scope for such a stage at all. This meeting point of the highest Word with the pure transcendence beyond even the supreme Word is sometimes called unmanä.124 Retaining this supreme stage, a pure, silent transcendence, allows the maintenance of a transcendent absolute in a system naturally averse to it. For Abhinavagupta, acknowledging the existence of the unmanä level and the possibility for the adept to gain access to it is the distinctive feature of the Trika; it is a feature that makes it superior to the other systems such as the Kula and others.125 Finally it is 121. Cf. chap. 1, p. 7. 122. Cf. chap. 4, p. 178. As we shall indicate further on, the theory seems to be a transfer on the cosmic plane of psychological observations. Saiva cosmogony often appears as a "cosmization" of psychological experiences and vice-versa. Anthropocosmism, so important in Tantrism, dates back, as is well known, to the Veda. 123. It is then called Paramasiva and may be considered as a thirty-seventh tattva. Cf. chap. 3, p. 96, n. 29. 124. Cf. chap. 6, p. 348 and chap. 7, p. 405. 125. Cf. A. Sanderson, " M a n i l a , " p. I69ff.

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worth noting that this distinction which—at least in theory— admits that there is a plane beyond the supreme Word (a plane of totally pure Consciousness, or çit) perpetuates in the Trika the age-old concept asserting the subordination of speech to silence or to thought, of väc to brahman, that we saw previously when dealing with the Veda.126 The aspect of the primary principle stressed by our texts (and more especially of course by those dealing with the Word), is that where Siva is united with Sakti, where Consciousness is with the Word. For this is the aspect where the first Principle is endowed with the fullness of his emanative power (a limiting, binding, power, but also a liberating one), often symbolized by the sixteen kaläs of Siva.127 United with this creative, resorbing energy, and made alive by her, Siva is also considered, at this stage, to contain in himself the whole cosmic manifestation, which dwells within him (or more exactly within his energy in union with him), just as in the yolk of the peacock's egg all the colors of that bird128 are in a latent, indistinct state (to use a comparison occurring now and then in the Trika), or as the banyan tree is contained potentially or in essence (sära) in its seed.129 Tantric thought, indeed, and not only nondualistic Saivism, seems averse (like any mythic thought probably) to the idea of an ex nihilo creation, of an absolute fiat, of a shift from the state of nothingness or pure being to that of the phenomenal world. Accordingly, the universe is not considered as created but as emanated, projected, by the primary principle which is able to manifest it only insofar as it was already implicit within himself: what is not inside the primary principle cannot exist outside thereof.130 That is an application of the satkäryaväda of the Sämkhya, for which any effect whatsoever preexists in its cause, which, therefore, does not bring forth but what was already preformed within it. The entire manifestation will therefore appear first within the 126. 127. 128. 129. 130.

Chap. 1, pp. 8 and 12. Cf. chap. 3, pp. 89-91. mayurâriçlarasavat. PT. il. 24; PTV, pp. 258-59. PTV, p. 102, quoted and translated in chap. 5, p. 306.

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primary principle, within its energy, as a paradigm, as a kind of undifferentiated manifestation of what is to be. I3! From there it is emitted (visrj) as a throbbing, radiating light (sphurattä, ulläsä), as a shining forth or a luminous projection, which is then reflected (pratibimba) on ever lower levels, where, gradually losing its initial power and radiance, it will gradually reveal all the cosmic levels down to the lowest one. But while in the course of the process the manifestation condenses, becomes solid, dense,132 progressively losing its initial freedom and light, it does not, however (in the perspective of the "idealist realism" of the äbhäsa system of nondualistic Saivism), cease to share in the effulgence, the consciousness and life of the primary principle, that by which it is energized, enlivened and sustained. The light is just obscured, never does it cease to be present, for otherwise the world would be inert (jada)133 and lifeless; it would not even have any existence at all, being unconnected to the source of all existence. Thus manifestation exists first as an archetype, potentially, as pure energy, in the Power united with Siva; and at the same time this energy (which is consciousness, energy, or Word: it is all the same) is ever-present and all-pervading134 in the manifestation. It is its essence (sära). It is also its ground or substratum, that upon which the world rests, by which it is permeated (vyäpyate), (just as oil permeates the sesame seed, according to the traditional analogy135) and thanks to which it becomes real. For the world is not, according to those traditions, a pure, non-

131. Or as its essence (sâra), its essential nature. 132. As expressed by terms like ghanatä, syänatä, äsyänatä, styänibhäva, and so forth, which suggest the idea of thickening, coagulation, drying, or hardening. 133. Cf. for instance PTV, p. 5 and the ÏPV. 1.5.11 (vol. 1, pp. 241-44). The inert state of things (jaclatä) is also referred to by the word aprakäsatä: being without lustre, not shining. For this cf. PTV, ibid., and above all ÏPK 1.5.3: "The nature of a manifest object is light, but for which nothing exists," and 1.5.10, along with Abhinavagupta's commentary on those two aphorisms (/PK, vol. 1, pp. 204-08, 236-41). 134. Referred to in Abhinavagupta by such a word as satatodita (PTV, pp. 13, 14, 35, 45, etc.). For this term, cf. infra p. 172, n. 12. 135. Cf. chap. 3, p. 103, n. 51.

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existent appearance, but a real creation,136 which owes its reality to its emergence from the primary being (sat)ni through an actual transformation of the latter from the condition of cause to that of effect.138 This being remains however unaffected by this transformation brought about as a kind of sport {lila) by its overflowing bounty, its free and boundless spontaneity {svätantrya), the workings of which cannot affect its radiant and unchanging pure essence. Not only does manifestation derive its reality from this origin—and indeed as a consequence thereof—but also from its permanent grounding in being. Thus it appears that the primary principle, as inseparable from its energy, is immanent to the manifestation which is entirely contained within it.139 However, the various nondualistic Saiva traditions maintain at the same time that Siva ever transcends his cosmic manifestation since the latter does not affect his pure state and since he may always be looked upon—at least logically—at an initial stage as pure luminous Consciousness (prakâsa) separated from energy.140

136. Cf. SD 2.79, and Utpaladeva's commentary: the universe emanating from Siva in conformity with this god's own nature (sivänurüpyena) is but one aspect of Siva and therefore its existence is real (sivarüpam eva ata eva ca satyarüpam, pp. 88-89); cf. chap. 3, p. 152 and chap. 4, p. 168). 137. In some cases sat will indeed refer to the universe, the existent, but to the extent that it partakes of the original being and derives its reality therefrom; see chap. 7. 138. Nondualistic Saivism, for which the manifestation is a projection of light, a reflection of what exists in the light of the primary principle, is akin to the parinâmavâda, the doctrine of the actual transformation of cause into effect, and thus rejects the vivartaväda, according to which this transformation is illusory. 139. It is, according to a verse of the Yogaväsisfha, commented upon by Abhinavagupta in the PTV (pp. 85-92), the one "within whom everything [dwells], from whom everything [is issued], who is everything and everywhere, who is omnipresent and eternal." This idea that everything springs from the Absolute (anuttara\ and actually remains immersed therein, is the main theme of the PTV, part I. 140. Siva then will be called paramasiva, the supreme Siva. He will also sometimes be referred to as the thirty-seventh or even thirty-eighth tattva. This role of Siva as the transcendent absolute is clearly apparent in the $äktas*aiva systems, such as that of the Srividyä, which thus main-

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This being so, the energy of Consciousness, or of the Word, which is, like Siva, vibration (spanda), flashing forth (sphuratta), appears as a creative pulsation, a continuous movement of contraction and expansion (sankoca-vikâsa). At the highest level, this movement is the extremely subtle one that is the very life of the primary principle, the pure act, the first stirring (spanda). Somewhat lower, it is that of the cosmic emanation and résorption, bringing about the ever renewed cycles of the cosmic periods.141 And this cosmic movement, in a Tantric system of thought, has its microcosmic counterpart, both being linked through constant correspondences and interrelations, so that the movement toward creation appears as that which creates human bondage, and the movement of withdrawal as that of deliverance. This quasi-identity of both movements, cosmic and human, is symbolized, as previously stated, by the kundalinï,142 who is both vital and spiritual energy, present both within human beings and in the cosmos. Hence any description of the levels and aspects of the Word, of their emergence and résorption, will be not only the description of a cosmic event, but also that of a process which may be experienced by the adept, and through which, tracing the Word back to its source, this adept will gain access to liberation. Each of the following chapters, describing various aspects of the creative and destructive movement of the Word, will be not only cosmogonie expositions, but also as many methods, as many roads toward deliverance.143 This surging forth of the Word, of the sound-energy, may appear as assuming three aspects. These are interrelated since tain his ontological superiority to the Goddess, although she is the highest form of the Godhead. 141. The same movement is also indicated by the two terms unme$a and nimesa, used in particular in the Spanda's first kärikä (SpK. 1.1); cf. chap. 5, p. 250, n. 72. The same process is sometimes also evoked by the term hamsa, taken as Siva's creative and destructive breath (SvT. 7.27; cf. chap. 3, p. 140). It may be noted in this respect that Sankara, commenting upon the Brahma-Sutra (2.1.33), which defines the activity of the Lord, also compares it with the breathing process. 142. For the kunçiaiinï, cf. next chapter, pp. 124ff. 143. Cf. supra, p. 51, n. 48.

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they describe the same process from different points of view: • Either (chap. 3) as a gradual externalization, or as a condensation of the energy of the Word taken as being mainly a phonic energy. This power, Siva's energy (sakti), a primal sound-vibration, gradually condenses, and passing through an initial "resonance" (nada\ becomes a drop (bindu) of phonic energy, divides, and subsequently gives birth to the matrix of the phonemes (mätrkä), then to the phonemes themselves iyarna), and to words. This sound process is "that which expresses" (väcaka), and induces thereby the emergence of "that which is expressed" (väcya),144 namely the world of objects (ariha) or of the meanings that it expresses. The phonic energy is symbolized by the kunçlalini, in her twin aspect, human and cosmic, connected with "breath" (präna). This description, which emphasizes the human, bodily aspect of the process, the yogic breathing techniques, and which therefore stresses its practical effects and aspects, is frequently encountered in the Tantras of the various schools: those are indeed generally accepted Tantric notions. They are to be found in the texts of the Ägamasästra rather than in the Spanda, the Pratyabhijnâ or the Trika, but their being frequently referred to in those systems clearly shows that the latter took these speculations for granted, that they implicitly acknowledged them. • Manifestation may also be taken (chap. 4) as occurring through the unfolding of the Word through four levels or stages of the Word, from the supreme Word (paräväc)—identical to the primal energy in union with Siva, who is the starting and ending point, and is the basis for the next stages. These are the "seeing" or "visionary" word (pasyanti), the first dawn of differentiation; the "intermediate" (madhyamâ\ where duality

144. Translating vacaka as significans and väcya as signification should be avoided, for the meaning of those two Sanskrit words is altogether different from that which is conveyed in modern linguistics by the terms significans and signification. Väcya, indeed, the expressed, is not the concept but the object referred to by the word: the referrent. This being so, it is väcaka which, from the Indian point of view, is related to consciousness, to the logos, whereas our linguistics relates the logos to what is signified: to the idea, not, as in India, to the thing.

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appears; down to the lowest empirical level of speech called vaikharï, the "corporeal," the level of sounds as perceived through the ear, as well as that of the world of objects. Although these stages of the Word correspond to levels of sound condensation and to the rising of the kurtdalinl, and though the concept of these four stages goes back to the earliest antiquity and was elaborated more especially, as it seems, within Tantric circles,145 its exposition, notably by Abhinavagupta, is much more philosophical than the previous one, farther from myth, less directly related to yoga (even though, as it may be assumed, we have here a metaphysical translation of yogic experiences). It gives Abhinavagupta an opportunity to outline an ontology and an epistemology of the Word. Not only shall we see there how the universe gradually emerges along with the various levels of the Word, but also how those levels are ontologically rooted in the supreme transcendental Word, and how the latter is at the very source of speech, which it establishes as an instrument of knowledge. This theory permits Abhinavagupta to propound a fine and subtle study of the simultaneous emergence in man of speech and of explicit thought. • Finally (chap. 5), the cosmogonie process of the Word may be examined in its relation to the Sanskrit phonemes {varna\ which are supposed to arise successively following the order of the "enumerative transmission" {yamasamämnäya), that is, as enumerated in traditional grammar. In that case, the arising of each phoneme is looked upon as the result of a synthetic realization (parämarsa)]46 of Siva, each realization and each phoneme corresponding to the emergence either of one aspect of Siva's energy (for the first sixteen phonemes), or of one of the thirty-four other tattvas, which form the entire cosmic manifestation. In this way the universe comes forth together with the four levels of the Word, the various aspects of the phonic energy, and the awakening of the kunçlalinl Thus will have been examined three aspects of the selfmanifestation of the Word, and thereby of its manifesting the

145. Cf. chap. 1, PP 20-23. 146. For this term, cf. chap. 5, pp. 228ff.

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universe, though this process, again, may be followed the other way around: It is reversible, and serves the purpose—for the authors with whom we shall deal—of revealing ways of salvation. However, the description we give in these three chapters is mainly that of the process of manifestation. Now, the reverse movement should also be considered: the process which, from the manifested universe, from the empirical world where human beings live, will ultimately result in the Word's returning to its source, and thereby, for human beings, in their liberation. This flow of the energy of the Word back to its source will be shown (chap. 6) with the theory of the sixfold path, or the six ways {sadadhvan), which may be considered as six aspects of the progress toward liberation (corresponding, of course, to cosmic résorption). The first three aspects are expressly related to aspects of the Word (these are the "paths of time," those of varrias, mantras, and padas). The other three (those "of space," as they are called) are those of kaläs, iattvas, and bhuvanas); they are associated with and subordinated to the former three, and more especially related to the use of mantras. With these latter will this study come to a close (chap. 7). Mantras, indeed, being major means to deliverance, appear as privileged instruments for the return to the source of the energy of the Word. More than that, a mantra is often itself a symbol or, rather, a form of this primal energy. It detains this preeminently in a most effective and practical form. But it is also alive with an inner force tending intensely toward the primal source of all speech, toward the Power which is the Word. Mantra, therefore, brings together both the practically effective and creative, and the transcendental and liberating, powers of the Word.

The Manifestation of Sound

The activity of divine consciousness which brings the universe into existence, and which, at the highest level, is, as we have seen, pure light, prakäsa, is often described, especially in the Trika, as a flashing forth, a radiance, a luminous vibration. This is conveyed by such terms as sphurattä, ulläsa^ and others. This vibrating effulgence, as much as that of consciousness, is that of the Word at its ultimate stage: we shall see later (p. 174) how paräväc is defined as consciousness (cit) and glittering light (sphurattä). Manifestation, as it is born out of the Word and along with it, may thus be understood as a flashing forth which gradually becomes obfuscated. This occurs through a series of transformations and condensations of sound or phonic primal energy, which gradually brings forth (but in a never-ending process, for it takes place beyond time) the manifested universe, a process that takes place analogously in human beings, within whom sound (and then speech) will develop following a process corresponding to that of the cosmogony, and where the phonetic symbols appear as closely related to visual metaphors referring to the Word's aspect of light. Ul-LAS means to shine forth, to radiate, to become revealed or perceptible, to appear. It also means to reverberate, to move, to sport, to dance, to be happy or cheerful In the causative, ulläsayati means to bring out, to move, etc. Therefore this word conveys very aptly the quality of light projection, of uninhibited manifestation, of sport, of a living, luminous principle, which is that of the manifestation, according to the traditions considered here.

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To follow this evolution of sound from its source, a few stanzas from Laksmanadesika's Säradätilaka may be taken as a guideline, for they reflect a generally acknowledged outlook.2 After describing the Absolute, which is permeated (vyäpta) by the Word, this text reads thus: "Out of the supreme Lord, overflowing with existence, consciousness, and bliss, endowed with kalä, was born the [phonic] energy. Out ofthat came forth näda and out of näda, bindu, which is a manifestation of the supreme energy, and which itself divides into three. Its three portions are called: bindu, näda, and bïja"* Out of this threefold division, adds the Säradätilaka, sabdabrahman now comes into existence and assumes the form of the kundalinï. Therefrom arise the phonemes (varna\ then speech; the gods, then the elements and the empirical world. This is, in a nutshell, how this sound-energy moves on, bringing the whole emanation into existence, from the primary principle, transcendent and yet endowed with an urge toward manifestation (sakala). Although the process occurs mostly (down to sabdabrahman) within Siva's energy, it is nonetheless described in rather concrete terms. It is a cosmogonie process, and yet, with the kundalinï, it occurs within the human body, which indeed is considered as identical with the cosmos, the swan {hamsa) being the vital breath as well as the flashing forth of the supreme energy. Such a cosmogony, on the whole, is commonly to be found in Saivism and Tantrism. Kashmirian authors, however, notably those of the Trika, have usually looked at the emanation related to sound and the Word from different perspectives: that of 2. Sarajp vakçyami tantrariäm (Ibid., 1.4). RäghavabhaUa's comprehensive commentary on the ST (dated 1484), is interesting both because of its elucidations and its references to numerous texts. The SThas been published by A. Avalon in Tantric Texts, vols. 16 and 17 (Calcutta, 1933); this is the edition used here. 3. $T 1.7-8 (vol. I, pp. 16-17): saccidänandavibhavät sakalät paramesvarät / asïcchaktis tato nâdo nadâd bindusambhavah II paratoktimayah sâkçàt tridhâ sait bhidyate punah / bindur nâdo bïjam iti tasya bhedâh samïritâh II

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the four stages of the Word and that of the "phonematic emanation"; these will be examined in the next chapters. These authors, however, are in no way unfamiliar with the cosmogony examined in the present chapter. For it contains various elements common to all traditions relevant to Tantrism: rtäda, bindu and the triads arising therefrom, kundalinl, and mätrkä, are very widespread notions. Thus the Svacchanda Tantra (and Ksemaräja's commentary thereon) deals at length with the stages of the résorption of the pranava sound-energy, which, from the bindu to the supreme Siva, scarcely differs from the process described by the Säradätilaka. Another text, the Netra Tantra, (which Ksemaräja also commented upon) follows the same process in the reverse order with the movement of the energy of OM. The Kämakaläviläsa also, a Srividya work, offers a much similar description of the emergence and the division of the bindu; and other works of this tradition do the same {VMT-NÇA, YH, and so forth). The present chapter, then, in resorting to a great extent to materials belonging to various traditions, shows how much the concepts of which it gives a synthetic account, are part of a common background of Tantric notions related to the Word.

Siva-Sakti It is, of course, from the primary principle, Paramesvara, Paramasiva, the Supreme Lord, the transcendent Siva, that the process herein examined originates. But Siva assumes two aspects. First, that of the pure, eternal, utterly transcendent principle; it is, according to nondualistic Saivism, pure consciousness, (samvid, cit) or pure light-consciousness (prakäsa), and in this case, it is beyond manifestation, to which it is totally transcendent (visvottïrna), as nothing can affect its purity and its absolute limpidity. It may, however, also be looked at as turned toward manifestation, keeping it concealed within itself in a state of primal undifferentiation and then projecting it outside, yet within itself. Siva is then immanent (viévamaya) and is inseparably united with his energy, Sakti, who is, strictly

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speaking, the cause and source of the entire manifestation.4 As already stated,5 the energy corresponds to the Word aspect of the primary principle; it is the self-awareness (vimarsa) of the light of consciousness, and that self-awareness gives it life.6 That is the aspect of Siva considered here, as indicated by the epithet sakala appended to it in sloka 7 of the ST cited at the beginning of this chapter.7 The term sakala refers to the immanent aspect of the Godhead, who assumes the form of the universe, the salient feature of which is its being comprised of parts (kalâ); it also implies that Paramesvara is considered as associated with the energy, as awareness (vimarsa), and more especially as being endowed with a dynamism which, while corresponding to the highest level of energy, tends toward division and limitation. Owing to this dynamism, he brings forth the universe. Originally kalä refers to a portion, and more especially one-sixteenth of the moon's diameter, which is the additional portion it takes on each day of the fortnight, the whole of them forming the full

4. Those two aspects of the first principle will be found again when dealing with a in the phonematic emanation; cf. chap. 5, pp. 235ff. The same distinction is expressed by the two terms kula and akula (Ibid., p. 240). For this, see also Amrtänanda's Di on the YH 2.74, p. 203. 5. Chap. 2, p. 78. 6. Cf. IPV 1.5.20 (vol. 1, p. 294): sa prakâsajïvitasvabhâvo vimarsah. 1. This distinction between both aspects of Siva appears from the outset in the passage of the ST quoted above, for it reads thus: "One should be aware that Siva is twofold: with and without qualities. Without qualities, he is eternal and separate from Nature. He is known as with qualities when endowed with the kalâ." Nirgunah sagunasceti sivo jneyah sanätanahj nirgunah prakrter any ah sagunah sakalah smrtahj/ (ST 1.6, vol. 1, p. 15). Therefore, here kalä should be understood as the dynamism peculiar tos nature (prakrti); not that prakrti exists at the level of Siva, but Siva, when envisaged in union with the energy, is eminently endowed with the creative dynamism that nature will exhibit at her own stage of differentiation (kalä-prakrtih, according to the commentary on the ST. Ibid., p. 15). This niskala I sakala or nirguna /saguna distinction also occurs in Vaiçnavism, and even with the Vaikhänasa. Cf. G. Colas, "La vision de la divinité dans le diagramme selon le visnouisme vaikhänasa," in Mantras et Diagrammes rituels dans l'hindouisme (Paris, CNRS, 1986), pp. 84ff.

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moon. This lunar simile has been translated in the concept of the sixteen kaläs of Siva. The sixteen vowels associated with Siva in the phonematic emanation8 are, as a matter of fact, called kalä9—and indeed they are the portions into which he divides, while being also the various aspects of his creative dynamism. The sixteenth kalä, however, is different from the other fifteen. In the case of the moon, in fact, it is that which exists during the night of the new moon (when sun and moon are supposed to live together, hence the name amäväsya10 of this night and the term amäkalä referring to this kalä\ when the moon is invisible. The sixteenth lunar kalä is then regarded as an invisible and yet immortal kalä, which makes possible the subsequent reappearance of the moon. Similarly, the sixteenth kalä of Siva will be regarded as that wherein both his solar and lunar aspects coincide and reach their culmination, as that which enables him, not to come into being again, but to emit the manifestation.11 This kalä can then be regarded

8. Cf. infra, pp. 148ff,, and more exhaustively chap. 5, pp. 233ff. 9. Or tithi, which also indicates any day of the lunar "fortnight." 10. Cf. Maryla Falk's article Amäväsya in Mythical and Philosophic Thought in I. H.Q. 18(1942): 26-45. 11. This division of the supreme being into sixteen kalâs is not peculiar to Saiva Tantras, and is much earlier than them. As a matter of fact, Prajâpati appears as divided into sixteen in a mantra of the Yajur Veda ( Vqj. Sam. 8.36), and the Satapatha Brähmana 7.2.2.17 and 9.2.2.2 mentions $o<jasakalah prajäpatify. In the same text (1.2.2.3) is even mentioned a division of Prajâpati into seventeen. Similarly, BÄVp. 1.5.14-15 states that Prajâpati has sixteen parts: "He is composed of sixteen parts. His nights, truly, are fifteen parts. His sixteenth part is steadfast. He is increased and diminished by his nights alone. Having, on the new moon night, entered that sixteenth part into everything that has breath, he is born thence on the following morning. . . . The person who knows this is himself that Prajâpati with the sixteen parts who is the year. The fifteen parts are his wealth. The sixteenth is his âtman." For the Upanisads, therefore, the sixteenth kalä was the highest, , immortal one, the hub around which everything revolves. For this division, cf. H. Lüders, Die Sofatakalâvidyâ (Phil. Ind., pp. 509ff.); Maryla Falk's above-mentioned article; and foremost

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as summing up the whole creative and limitative dynamism of Siva, while standing for his emitting aspect (the sixteenth kala of Siva is also in fact the sixteenth phoneme, the visarga, following which consonants, then the entire manifestation, are emitted). However, when referring to Siva in his transcendent aspect, beyond all the aspects of his emitting and limiting power, the Trika will also use the term kalä, and say that there exists a seventeenth kalä. This will be the transcendent, immortal kalä (anuttara- or amrtakala), which is the energy of pure consciousness (citkala), transcendent and yet endowed with a determinative tendency containing in seed-form all the other energies and the entire manifestation. This, says Abhinavagupta in the Tanträloka {TÄ 3.137-40; vol. 29/pp. 140-41), is the supreme kunçlalinï, the supreme brahman, the heaven of âiva (sivavyoman).12 In the same way the Trika sometimes states that there is a thirty-seventh tattva, meaning Paramasiva, the supreme Siva, who is none other than Siva, the thirty-sixth tattva, but regarded as absolutely transcendent.13 In addition to these sixteen (or seventeen) kaläs, there are of course, those of the consonants, which makes fifty in all. But it is said also that the kaläs are innumerable, and so they are indeed, since they are aspects—and those are infinite—of Siva, who divides, or tends toward division, in order to manifest the infinite diversity of the universe born of this division. Such being the meanings of this term, and to distinguish kalä from sakti, the energy, we translate it by limitative dynamism or energy, or energy tending toward limitation.14 J. Gonda, Change and Continuity in Indian Religion 4, "The Number Sixteen," pp. 115-30 (The Hague: Mouton & Co., 1965). For the solar and lunar aspect of Siva and the energy, cf. infra, p. 157ff., n. 204-206. 12. Cf. also PTV, p. 27 (cited in chap. 5, p. 193) and p. 244: "Next to [the visarga] is the seventeenth kalâ, the unequalled (anuttara), who is united with the heart." Some texts, says Abhinavagupta, even recognize an eighteenth kalä, which would be the transcendent, higher than Siva; which means that, notwithstanding its original sense, kalä may come to indicate that which is beyond all differentiation. 13. TÄ 11.21-28 (vol. 7, part 2, pp. 13-23). 14. Kalä's aspect of limitating energy is also apparent through its referring to one of the five "cuirasses" (kancuka) which, together with mäyä, restrict the universal experiencer to a limited being. Finally, kalä may

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This same sloka of the ST., when giving to Paramesvara not only the epithet sakala but also saccidänandavibhava, stresses a vital point, which is that even when turning toward manifestation and uniting with the energy, the primary principle does not lose anything of its own nature, that of the pure, transcendental Siva.15 One should be careful, in this respect, not to be mistaken by the mere phrasing of this text, which seems to hint that the energy is flowing out of Paramesvara (paramesvarät aslcchaktih . . . ).16 The energy is logically born of Siva, since each tattva emerges from the preceding one, but Is also potentially contained in it.17 However, in the case of the energy, one goes a step further, for it is actually inseparable from Siva.18 Energy may be taken as coming from him, no

15.

16.

17.

*

18.

be one of the five portions into which the cosmic manifestation is divided (cf. chap. 6, pp. 356ff.), in which case the aspect, not only of part but of spatial division of the term kalä is more perceptible. The five kaiä, in the sixfold course, are indeed included in the "path of space," desâdhvan. Emanation has been well defined as "a process whereby, while the products come into manifestation, their source remains entirely unaffected and exists as it ever was": J. C. Chatterjee, Kashmir Shaivism, p. 58. This objection came to Räghavabhatta's mind, who, in his commentary on this Tantra (Ibid., p. 16), adds as an explanation that the energy remains merged within the Principle in a subtle form of pure consciousness (caitanya), and that subsequently it swells (ucchüna), so to say, toward manifestation. Cf. PTV; "The body (or aspect) of energy [of the Lord] is none other than the "I" (aham) of Paramesvara, who grows through his own camatkära": paramesvarasya hi svacamatkäravrmhitam y ad aham iti tad eva säktam vapuh (p. 69, 1.8). That is a consequence of the äbhäsaväda—for which objective appearances are fundamentally grounded in consciousness, which causes them to "shine forth"—and of the theory of causality acknowledged by the Trika (satkäryaväda): everything exists potentially in that which precedes it and of which it is the effect. Abhinavagupta, in the PTV, applied this theory to the tattvas, and infers therefrom the important consequence that all the tattvas are present in each single one: PTV, pp. 47,63, 139, 151; in the same text, p. 138, he clearly states that this conception of the tattvas is relevant to the satkäryaväda. For this, see also Amrtänanda, Di, ad YH 2.34-35, p. 149. The Trika authors also stress the nonseparability of the four levels of the Word: on this point, cf. next chapter. As proclaimed from the very first sentence of the PTV: "The energy, indeed, cannot be conceived as different from Siva": na hi äaktih üiv Mmhim ümaräayet (p. 3).

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doubt, when one considers the emanation and its thirty-six tattvas, of which Sakti is the second one, but that is a relative view, which should not overlook the absolute inseparability of the first two tattvas.19 Similarly, it will be seen that the next stages in the evolution of sound, those of näda and bindu, are in fact nothing but aspects of the energy and cannot be separated. Their identity with Siva and Sakti will be more or less categorically asserted according to the various expositions of this process, which differ, indeed, but the principle itself of this essential identity is never questioned. It is indeed noteworthy that the sound emanation, from Siva down to bindu, occurs (except in the case considered in the Netra Tantra) with sakti- and Siva tattvas, at the level of the supreme Word (paraväc). As a matter of fact, the texts do not state simply that sakti stands for the highest level of the sonic energy, that of the highest and purest sound vibration.20 They distinguish stages therein, in order to describe the most subtle phases of the emergence or subsiding of sound. The Saiva or Sâktasaiva texts—the Svacchanda and Netra 19. The Trika asserts this nonseparability when pointing to that of prakasa and vimarsa. Cf. IPV 1.5.11 (vol. I, p. 241): svabhävam avabhäsasya vimarsam, where Abhinavagupta explains avabhäsasya as prakäsasya. 20. The Principle, as living consciousness and source of the becoming, is, as one knows, described by certain texts as spanda, a term which may be rendered by vibration; but one must be aware that such a translation does not perfectly convey that which is not a perceptible movement, but the pulsating radiance (sphurattä) of the light of consciousness, the first stirring, the source of all life, the pure act in statu nascendi. Cf. chap. 2, p. 77. Concerning the vibratory nature of speech one is tempted to remark that for the ftg Veda, trembling (vip) is a particular feature of thought and speech; "this 'trembling,' of which the poets are the cause is indeed the urge to speak, sacred inspiration" (L. Renou, Etudes sur le vocabulaire Rgveda [Pondicherry: IFI, 1958], p. 30. This "concrete or figurative vibration" as being not only the function but the nature of speech appears therefore as an ancient simile—as noted by J. Gonda (The Vision of Vedic Poets, pp. 38-39). That another meaning of vip is "spear-headed formula" (RV 10.99.6) directed against the enemy is also noteworthy, bearing in mind the Tantric conception of the nature of mantras (cf. infra, chnp. 7).

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Tantras, Tanträloka, Yoginïhrdaya, and others—usually describe these levels when dealing with the utterance (uccära)21 of the pranava: the mantra OAf—or of some other bija ending with the nasal m (HA UAf, HRÏM, etc.). They show how the "gross" sound vibration of the phonemes making up the bïjamantra arises, becomes subtler, then merges into the pure transcendent energy identical with Siva, where sound and breath are reabsorbed and wherefrom they originate.22 It is to this upward movement of the phonic energy that the yogin identifies in order to merge into the energy. However, this process has of course a twin aspect, human and cosmic, the yogin attaining liberation as a result precisely of his identification with increasingly higher levels of energy. This moving back to the source of the energy is therefore not only that of the yogin toward liberation, but also of the cosmic résorption (sarnhärä), and taken the other way around, of the emanation (srçfi). This is indeed how it is described in the Netra TantraP chapter 21, to which we shall refer time and again in the following pages. In the course of this gradual résorption of the bijamantra sound vibration, the resonance (näda), ending in nädänia, merges from bindu into the energy, saktU which is its source and which therefore is still endowed with a certain form of sonic vibration. Then the dissolution of this vibration goes on within the energy itself, and three ascending levels are again distinguished therein: vyäpini, samanä, and unmanä. If viewed in the order of the cosmic emanation, unmanä appears first; this is the "Transmental" or "Superconscious," the supreme transcendent energy one with Siva and virtually identical with him.24 Next comes samanä, the "Conscious,"

21. For the meaning of this term, cf. infra, p. 142, and more importantly, chap. 7, pp. 399ff. 22. For the uccära of om, cf. chap. 7, pp. 402ff. 23. NT, 21.60-70 (vol. 2, pp. 285-95). 24. Ibid., 21.60 (p. 285): Sä saktih paramä sük$mä unmanä Éivarûpinï; it is, says the commentary, pure essence, which could not allow the emergence of the universe within itself. It may be assumed that unmanä is a state almost prior to the Word, a point where it is still unmanifest, or is about to arise within supreme consciousness. This is the borderline where the primeval Word, utterly inexpressible, emerges from silence or becomes lost therein; although this is u very high stage, it is still ut least for

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which is still transcendent, but wherein occurs the first stirring bringing the universe into existence. It holds it within itself in a latent state at the time of the cosmic withdrawal and projects it at the time of emanation.25 As for vyâpinï, the Pervading, it is the energy immanent to the manifestation, which it pervades (yyäpyate) and to which it gives life. These three energies are of course forms of the sonic energy. Sound, it is said, right from the level of vyâpinï, fades away and becomes one with the energy,26 although it obviously still exists in samanä and unmanä, for these energies are the very source of manifestation, which comes into being as a result of a sound vibration. This vibration, although in an extremely subtle state, exists however from the beginning. This is evidenced by the fact that for the yogin the "utterance" (uccära) of the mantra, linked to this upward movement of the breath energy called hamsa,27 reaches unmanä, and subsides only beyond the sakti tattva, in Siva.28 The sound vibration, thus, appears already on the level of energy. Unmanä is also described as a state of extreme subtlety and as transcendent void. The higher planes of spiritual reality (as well as their being experienced) are sometimes described as void or emptiness (sünya).29 Finally it is noteworthy that the

25.

26. 27. 28.

29.

Abhinavagupta and SvT 11.312—subordinated to that of the supreme Siva. Cf. infra, n. 29. For unmanâ, cf. chap. 7, pp. 405ff. "It radiates," says Ksemaräja, "in the form of the energy which brings forth the transcendental emanation that is the expansion of the countless cosmic emanations and withdrawals it holds within itself": garbhïkrtâsecavisvasrsfisamhäraprapafica mahäsr$(isaktirüpatayä sphurati, NT., 21.61, comm. (p. 286). For mahâsnfi cf. eh. 5, pp. 3O6ff. (2) Asesabhäväsütranarüpam, Sv.T., 4.269, comm. (vol. 2, p. 172, line 3). For the term vyäpti, cf. infra, p. 103, n. 51. Prasäntasabdavyäptikatva. Sv.T., 4.384, comm. (vol. 2, p. 241 in fine). For hamsa, see infra, pp. 140-42. Sv. 7., 4.262: Sivatattvagato hamso na caret vyâpako bhavet: "having reached the Siva tattva, hamsa subsides and becomes all-pervading (vol. 2, p. 166). It does not, of course, refer to an ontological void, but, quite to the contrary, to the fullness of the pure being, who is void but of the imperfection of the manifested world, and who, in order to bring it into existence, shines forth in this void (cf. PHr, 4, comm. p. 30; cf. also PTV., p. 20: sarvavedyaprakçayatmaàunyapada, and p. 87, where different levels are discerned.

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movement animating the energy from samanä and vyâpinï onward is that of the union of Siva and Sakti, manifestation being the fruit of this union. Such movement brings about the awakening of the kundalinu

Näda "From the Sakti [level] emerges [that of] näda"30 with which it may be said that the condensation of the primeval sound vibration begins; this condensation is indeed hardly Thus the SvT(4.289-94, vol. 2, pp. 184-89) enumerates six successive sünyas, from the stage of the energy immanent to the manifestation, to that of unrnana, which is ultimate, unconditioned and changeless reality. Finally there is a seventh "void" in addition to the six others, which it absorbs within itself; it is known as the "nonvoid" (asünya), it is the supreme, transcendent Siva: Paramasiva, a compact mass of consciousness and bliss, pure being (sattämätra), luminous, transcendent, and yet holding everything within itself. The YH, 3.174ff. describes the meditation of the six voids (which the Di, ibid., p. 364, correlates with the kalâs of the bija HRÎty up to unmana) beyond which is the great void (mahäsünya), which is the supreme level {param tattvam). The TÄ 11.21 (vol. 7, part 2, p. 13) refers to the supreme level as that of the transcendent Siva, who may be taken as a thirty-seventh tattva ruling over the thirty-six others, called sünyätisünya—the "void beyond the void" (a term that Kcemaräja, in his commentary upon NT 21.61, seems rather to apply to unmanä or even samanä, the level of the allpervading energy: sünyätisünyätmavyäpim bhür uktä). All this is nothing but a negative way of describing the highest reality, For sünya in the phonematic emanation, cf. chap. 5, pp. 259-61. 30. Näda: resonance, sound, or voice. The term, used in the Veda for a loud sound, is interpreted in traditional Indian phonetics as "force of voiced breath," as a characteristic feature of vowels and voiced consonants, which are described as "having voice as their main cause" (nädänupradäna), whereas the voiceless letters have sväsa, voiceless breath as their characteristic (Taittirlyaprâtisâkhya, 1.12-13: sväso 'ghosesvanupradänah nädo ghosavat svaresu, Rkprätisäkhya, 13.4-5: sväso 'ghosanäm itaresäm tu nädah ("breath is emitted for the voiceless sounds, and voice for the others"). The transition from this phonetic meaning to that found later in yoga and Tantrism is easy to understand since these systems give a prominent place to cosmic or inner sound, using nâda to indicate a

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perceptible, for if nâda is a form of sound, it remains however imperceptible, at least when taken at the cosmological level:31 it is the first resonance (nädä) of the Supreme Word (paräväc), of the vibration (spanda) which gives life to the primary principle. It is, says the Netra Tantra, the sphota32 which is a sound form pervading the universe.33 Ksemaräja explains that

particularly subtle form of sound, a form that appears more akin to the resonance following a sound than to the sound itself; this is felt as too closely connected with the physical means wherefrom it arose to be considered as subtle. The term occurs in this sense, for instance, in Yoga Upanisads such as the Dhyänabindu or the Nâdabindu, where nâda is important in the meditation of Ofyf associated with the arousal of the kunçlalinï. We shall see that in certain systems pertaining to the Ägamas and Tantras, nâda appears twice: first at the level here considered, then at a lower stage as a result of the division of bindu. In dualistic Saivism, nâda is a mere offshoot of bindu, but there bindu does not have the same role as in nondualistic systems. On this point, cf. infra, p. 119, n. 100). 31. When the emergence of sound is looked at on the microcosmic level, that of yoga, with the awakening and ascent of the kunçlalinï, nâda can be a somewhat perceptible sound. Thus the Hamsopanisad describes the ten types of nâda heard by the yogin who performs the japa of hamsa. According to this Upanisad, when the upward-flowing breath energy {hamsa) merges into nâda, and the breath^of the yogin comes to a stop, the latter perceives ten varieties of nâda: the first one is called cini, the second cincini, the third sounds like a ringing bell, and so forth; and on perceiving the tenth, the yogin's mind merges into the energy. Jayaratha (TÄ 5.99, comm. vol. 3, p. 410) cites a text which also enumerates ten nâdas, of which the tenth grants liberation. Those sounds, that must be perceived by the yogin who performs certain exercises designed to arouse the kundalini, are variously described in a number of texts; cf. for instance, Gheranda Samhitâ 5.81-82, Hathayogapradïpikâ 4.65-102, VBh., 38, or NädabinduUp., 31-41. 32. For this term, so important in Indian grammarian philosophy, one may refer to Ruegg, Contributions à l'histoire de la philosophie linguistique indienne (Paris, 1959), who cites the main texts and studies devoted to the sphofa. See also M. Biardeau's edition and translation of Mançlana Miéra's Sphofa Siddhi. 33. #7*21.61-63 (vol. 2, pp. 287-88): dhvanirüpo yadä sphofas tvadrsfâc chivavigrahât// prasaraty ativegena dhvaninäpürayan jagat/ .vu nâdo devadevekah proktaà caiva sadâÉivah//

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when the energy (in unmanä, and on lower levels of sound) wishes to bring forth the universe, which is nothing but itself in the form of "that which expresses" and of "that which has to be expressed" (the universe being made up of a collection of significant sounds and words—väcaka—and of what they express—väcya—namely, the objects that they bring into existence), it retains within itself the vibration (spanda) which will form the "expressed," and manifests first the "expressing" vibration in the form of the particularized näda.34 Näda being "that which expresses" is therefore that which manifests or reveals (sphu(ati) the universe—hence the epithet sphota given to it by the Tantra; it is the totality of sonic energy (sabdagräma) bringing forth universes, or sabdabrahman,35 that is, brahman, the supreme reality as assuming the form and nature of sound (dhvanirüpa, sabdanasvabhäva).36 If näda is viewed from an opposite perspective, that of the return of the energy to its source, then it is the resonance that follows the bindu, which itself condenses the power of the mantra, which, through näda, merges into Siva's energy. When describing the return of the differentiated consciousness to pure consciousness, Abhinavagupta and Jayaratha similarly define näda as that which is left of the experienced synthetic self-awareness when all differentiating thought disappears.37

34.

35.

36. 37.

"When, from the invisible form of Siva the sphofa, which is a form of sound, expands, impetuously filling the world with sound, it is called näda, O Master of the Gods, and Sadäsiva." For the term dhvani, cf. infra, p. 138, n. 143. NT 21.62-63, comm. p. 287: saiva väcyaväcakätmasäktarüparn visvarn avabibhàsayiçuh kroçlïkrtavâcyaspanda väcakasämänyanädarüpatayä prathamarn spandate. This important term, indicating the supreme reality for the grammarian philosophers, does not occur frequently in Kashmirian nondualistic Saivism, for which as for various Tantras, it is an epithet, not of the highest reality, but of an already condensed form of sound, quite close to the differentiated emanation. Cf. infra, pp. 122-24. Ibid., p. 288: sphufati abhivyajyate asmät visvah aabdagrämaht iti sphofah sabdabrahma, ata eva dhvanirûpah àabdanasvabhâvahi. TÄAA15 (vol. 3, pp. 204-05): nâdahi svâtmaparamaràa&eçatà tadvihpanât\ comm.: tadvilopanâd iti—tecärn vikalpajfiänädinärn vilopanät.

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Here we are at the junction of the energy (which is Word) united with Siva and of the manifestation of this sonic energy; or, when the process is reversed, at the point where the manifested Word or sound, and differentiated thought—and therefore, cosmically, manifestation—finally dissolve within the energy.38 Jayaratha, in the commentary on the TÄ,39 describes the level of näda as consciousness transcending the universe and self-awareness. Näda> he goes on to say,40 is an "unstruck" (anähata),41 almost unmanifest, sound (dhvani), for there the phonemes are not differentiated. It is, however, sometimes referred to by the term phoneme (varna), for it is both the

38. We say "finally" because the differentiating thought and the differentiated manifestation do not exist, strictly speaking, until mâyâ "intervenes" at a much lower level than näda. But the first lineaments of differentiation may appear in näda, and therein also, thus, during the reversed process, they will finally disappear. 39. TÄ 5.75; comm. (vol. 3, p. 384): vimarsâtmikârn visvottirnâm sarnvidarn. 40. Ibid., 5.131, comm. (vol. 3, p. 444): sarvavarnävibhägasvabhävatväd avyaktapräyo yo 'sävanähatarüpo nädahi sa varnotpattinimittatväd varna ucyate varnasabdäbhidheyo bhavet. 41. The term näda, while generally indicative of a subtle sonic (or rather phonic, for it is inaudible) vibration on a very high level, may also be used for any form of sound, even a perceptible, "gross" one. This explains why various types of näda have been distinguished, from the most subtle to the most audible. One of those classifications is to be found in Anantasaktipada's commentary on the Vätülanäthasütras\ although probably an author of a later period (sixteenth century?), he follows nonetheless a generally recognized tradition. He distinguishes four levels of näda: 1. Anâhahatottïrna: beyond the "struck" and "unstruck" sound, which he describes as a slight throb, the first stirring of the great vibrating act (icaccalatätmakamahäspandaprathamakofi). Jayaratha (TÄV, vol. 2, p. 76) applies the term to the Absolute (anuttara), the phoneme a. 2. Anâhatahata: the "struck-and-unstruck sound"; not very different from the previous one. It is the basis for the sixteen vowels. 3. Anâhata: the "unstruck" sound. It occurs at the näda level. As said above, Abhinava (TA 6.217) describes it as an element common to all the phonemes, and Jayaratha (TÄV, vol. 3, p. 444, ad 7M 5.131) as the efficient cause of the arising of the phonemes. 4. Hata: the "struck" sound, caused by physical or material means.,, This is the audible sound.

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instrumental cause of the arising of the phonemes and the underlying element to each of them; he quotes a sloka from the TÄ: "The single phoneme, made up of resonance (näda), inseparable from all the other phonemes, is termed herein "unstruck," for never can it disappear." (TÄ 6.217).42 Thus it is a perpetual sound vibration, and this is why it may be termed "unstruck," for only a sound that is not caused by a "shock," that is to say a material means, can be everlasting. Jayaratha uses,43 in his exposition of the phonematic emanation, 44 the term näda to define the visarga, which is, he says, nädamätra and avyaktahakälä,45 that is, unmanifest

;

; \ ; \ | !

I refer, for this fourfold nada, the description of which is linked with the writing of the letter a, to the commentary on the VS, and for French readers to L. Silburn's annotated translation with commentaries of the VS (Paris: Editions de Boccard, 1959), notably pp. 31-34 and 66-73). There are still further distinctions in the nädas, more concerned with the various types of audible sound. Some are to be found, in particular, with certain authors of the Srividyä, for instance Amrtänanda's Di on YH 3.142-43 (p. 334-35), and in Vidyänanda's Artharatnävali on N$A 1.12 (pp. 33-37), where näda is divided into sixty-seven, with eight nàdas falling into anähata, forty-seven into hata, and twelve said to be hatottîrna, three levels which may correspond to the pasyantï, madhyamä and vaikhari stages. This strange classification of the nädas is given by these authors according to the Sänketapaddhati, a Srïvidyâ text now lost.

i

42. eko nadätmako varnah sarvarnävibhagavänj so 'nastamitarüpatväd anähata ihoditahj jlXlf j (vol. 4, p. 178). Vidyänanda (ftjuvimarsinï ad N$A), cited by Mahesvaränanda (MM-parimala, p. 124 ad MM, 50), defines anähata as supreme Word: paravägätmä. 43. TÄ 3.146 (vol. 2, p. 147). 44. Cf. chap. 5, p. 282-85. 45. The kalâ (which may be understood as dynamism or more simply as part) of the phoneme ha, is unmanifest. It is the visarga, which, being the final aspiration in a word (or rather the emission of breath at the end of a word), is viewed as a concealed h and at the same time as the "emitting" phoneme, Siva's emitting power (TÄ 3.146). The same conception appears also in various texts, such as the Jnänärnavatantra I0.8 (p. 31) or the YH-D'u p. 19, where näda is half of ha (härdha, or hardhakalä), that is, precisely the visarga.

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emitting dynamism. Now, the visarga arises just when the energy united with Siva is about to project the emanation within him or herself: here too it is a point of junction or transition. For the Netra Tantra, indeed, näda, from the perspective of the tattva hierarchy, is at the level of sadäsiva: the ontic level where the phonematic emanation is projected into the energy and where consonants begin to arise. However, even if looked at from the perspective where näda is still at the level of the energy united with Siva, it retains the same nature, that of a point where the manifestation dwells within Siva's energy, where Siva both attains awareness of himself as "I" {ahanta) and becomes aware of the objective world which will be manifested (idanta) as dwelling in the substratum he provides for it:46 a point of junction of the energy connected with the transcendent and of the manifestation which is concealed within it and which it is about to externalize. The same term appears therefore to be used for states in several respects similar, but for quite different levels, of the Word. There is, in fact, no synthetic and consistent theory of näda, except in that näda usually signifies, whatever its level, a subtle sound form.

In the course of this gradual condensation of the primal sound vibration which took us down to näda, some stages are still distinguished. From Sakti, in effect, the sound energy becomes first nädänta, then näda, then nirodhinv, next comes bindu, itself preceding ardhacandra. Nädänta is, as the name suggests, the end of näda, the very point where the resonance ultimately merges into energy. 46. NT. 21.63. comm. (vol. 2, p. 288): saiva nadabhat(arako 'krtakahantedantäsämänädhikaranyavimarsätmakaparacitprakäsarüpah iti nädah sadäsivah iti sämänädhikaranyokter äsayah: "This blessed näda is the pure light of the supreme consciousness when it becomes aware both of itself as the repository of objectivity and of this objectivity which dwells within itself, as being uncreated, of identical nature and as dwelling in the same substratum (which is itself). Such is näda. And it is sadäsiva, namely the receptacle for the utterance of this identity in nature and substratum (or relating to the same object and residing in the same subject: sämänyädhikaranya).^

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Ksemaräja, in the above-mentioned passage of his udyota on the Netra Tantra, compares it to the echo, or the last vibration (anuranana) of a ringing bell, when its sound fades away. This, he writes, is the moment when Siva, the eternal knower, a solid mass of consciousness and bliss, becomes aware, in an allinclusive and undivided way (ämarsa), of the supreme näda (paranäda),41 the sound of which may be compared to the indistinct murmur of a brook.48 He becomes intensely aware (parämarsa) at the same time of the universe as being within himself and permeated with the sound vibration of nädänta. The latter then starts to radiate forth in order to bring the universe into manifestation, being replete with the energy of the supreme Word wherefrom it originates.49 47. This term, together with mahanäda, is sometimes used for nädänta. It is also used at times in order to differentiate between a higher näda, that which is here described, and a lower näda, aparanäda, which is the outcome of the bindu's triple division. Similarly are contrasted parabindu, or mahäbindu, that is, bindu itself, issued from näda, and aparabindu, the outcome—with (apara)-näda and blja—of its triple division. 48. Comparing it to the indistinct sound of a brook suggests both the quietness and the indistinctness of the continuous sound vibration in näda and nädänta; however, no actual sound, obviously, arises at this cosmic level. Such comparison takes on a more precise sense when the sound vibration occurs at the microcosmic level, with the rising of the kuntfalinï (cf. supra, p. 97, n. 31): this is how VBh, 38 uses it (on which one may consult pp. 88-89 of L. Silburn's French translation). 49. NT. 21.63, comm. (vol. 2, p. 288): sphufati abhivyajyate asmät visvah sabdagrämah iti sphofah sabdabrahma, ata eva dhvanirüpah sabdanasvabhävah, adrstäd iti anäkfter drasfrekarüpät paranädämarsätmanah prakäsänandaghanät sivasvarüpäd ativegena avyucchinnadrutanadîghosavat prasaratil kidrk/ dhvaninä ghanfänurananarüpena nädäntena jagat visvam äpürayan ämarsanena ätmasätkurvan . . . prasanty uktyä paraväksaktir eva paramesvarï iyam sphuraüti ädisatij j Issuing from para väk, nädänta should therefore, according to the NT, be placed at the subsequent level of speech: pasyantl Abhinava, in the PTV(p. 128), referring to the MVTs (chap. 8) description of the throne of the three goddesses Para, and so forth, describes nädänta as that level where the "Great Prêta" Sadaéiva rests (sadäsiväntam äsanarn nädäntapakçanivisfam). The next level of the trident throne is in fact Éakti. Cf. also TA 15.339-42 (vol. 9, p. 170-71). However, establishing a complete and consistent system of correspondences between the various expositions of the sound emanation, of

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Next we are in näda, which, as sound moves on toward manifestation, becomes nirodhinl or nirodhika. The sound energy is then termed by that name, because, we are told, this is the level beyond which the gods, such as Brahma and the others do not go, unable to move higher because they have not the capacity to grasp the pure undifferentiation of the supreme Siva. They remain at this stage, where the diversity of the gods is firmly established instead of the complete undifferentiation of the one transcendent principle.50 "When this blessed, allpervading, unconquerable, 'unstruck' näda proceeds toward manifestation, it reaches a state of rest, in which, by merging into its own all-pervasiveness (vyäpti),51 it brings forth the

the Word or of the phonemes, is no easy task. The chart on pp. 120-21 brings out the differences between the ST and KKV expositions and that of the NT 50. AT. 21.64-65 and comm. (vol. 2, pp. 288-89): dhvanir adhvagato yatra visrämyaty anirodhitafj/ nirodhinlti vikhyätä sarvadevanirodhikä/ f . . . paramasiväbhedäkhyätir eva brahmäder nirodha ity aha niruddhasya mahesatvamahimä na pravartate/ atas ca abhedäkhyätyaiva tatrasthänäm nänätvam. The term employed by Ksemaräja to indicate that Brahma and the others are not aware of the supreme Siva is akhyâtU a term denoting in the Trika the nonperception (khyâtï), the non-intuition of the true nature of Consciousness, which is linked to the appearance of the first lineaments of the differentiation: once this begins to dawn, the pure supreme consciousness cannot be apprehended any longer. Ksemaräja, in the PHr., 4, comm. (p. 43), assimilates \\toanäsritasiva(cidaikyäkhyätimayänäsritasivahy which means that it would appear when the transcendent primary principle's primeval fullness begins to fade. Abhinava (ÎPV, 15.13) has it arise from pasyantï, which, in this text, he places at the level of Sadäéiva, but of which the furthest point (paramakoti) would correspond to anäsritasakti (PTV, p. 147). The theory oîakhyâti, of the nonapprehension of the real nature of things, occurred already in the Mimämsä as well as in the Sämkhya. 51. Vydpti is a term that denotes an all-pervasiveness, a permeating (just as, in the traditional simile, oil permeates the sesame seed) of a state of being by an energy or by a mantra, as well as the ability for this energy to freely pervade this state. For the meanings of this term, cf. Renou, Terminologie grammaticale* p. 301, s.v. vyäp.

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pervasion [by this phonic energy] of its receptacle. Then it is called nirodhikâ, also named mantrakalä."52 Thus Nirodhinï, for the Netra Tantra, is also that level where appears the dynamism peculiar to mantras (mantrakalä). The energy to which they owe their potency {mantravirya) is of course that of Siva united with Sakti;53 however it seems there is a level, nirodhinï, where their dynamism would be more particularly marked, or to put it another way, where the energy would appear more especially in the form of the dynamism peculiar to mantras. For the Netra Tantra, all the same, nirodhinï is situated, with respect to the tattvas, between sadäsiva and Uvara, at the level of which arise, according to the Trika, those aspects of the knower, or agent of cognition, named mantramahesvara (or mantramahesa) and mantresvara (or mantresa): great lords, and lords, of the mantras. 54 If we

52. Adhvagato 'sesavyäpako 'nirodhito 'nähato nadabhaffarako yatravisrämyati svavyäpünimajjanena adharavyäptim unmajjayati, sä nirodhikäkhyä mantrakalä vikhyätä (NT. 21.64, comm., vol. 2, p. 289). The SvT 10.1229 (vol. 5, p. 524) ascribes to nirodhinï, "because it causes obstruction," three energies called Rundhanî, Rodham, that is, Obstructing, and Raudri, Fearsome. It goes on saying, however, that the awakened yogin finds there two additional energies, Jnänabodhä, Consciousness of Wisdom, and Tamopahä, Destroyer of Darkness, which help to his upward progression. There are then five energies. 53. Cf. chap. 7, pp. 386-89. 54. The Trika distinguishes seven levels of agents of cognition (pramätr\ that is, forms of consciousness more or less subject to limitation. Those are: Siva, the highest, unlimited one; next mantramahesvaras, which can rise up to the Sadäsiva level (PHr., 3); then mantresvaras, which can reach the level of Isvara: both these terms are employed in the plural, since from . this point onward consciousness is already divided: we just saw that the gods exist in nirodhinï. Next come the mantras, in infinite number, on the level of the suddhavidyä tattva. Next the vijnänäkaläs, viz., beings who, owing to their discrimination (vijnäna), are free of kalä, that is, not fettered by the tattvas, kalä, and so forth, of the world of mäyä, and which are subjected to the first only of the three impurities which Saivism distinguishes and which are instrumental in the limitation of consciousness: the "atomic" impurity (änavamala), that which reduces the soul to the state of arm, separate consciousness. Next come the pralayäkalas, "deprived of kalä because of the pralaya": those are beings who survive a cosmic dissolution because their karma is not exhausted; besides, they

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consider that näda and bindu, the sound and resonance at the end of the mantras, are that which permit their fusion with the energy and more especially empower them, it is natural that their dynamism (kalä) and their rulers (the mantresvaras) should appear at the time of this fusion. But let us now deal with the bindu.

Bindu "From näda bindu originates," says the ST.55 "It is nothing but the supreme energy. Then it divides into three, and its subdivisions are called bindu, näda, and bïja." Bindu is one of the most significant terms in the Indian speculations about energy and the Word. It refers to an essential stage in the process we are now considering. It is also encountered in the phonematic emanation56 and in a number of Tantras and Yoga scriptures. Bindu is the "drop" of energy, that is, the energy as collected within a single drop or point, concentrated upon itself, and therefore endowed with special potency. At the same time, it is, graphically, the dot above the line marking the anusvära, the nasalization and lengthening of

are subject to the impurity of action (karmamala). Finally, the sakalas, which are subject to kalä and to all the lower tattvas, and who are the individual knowers subject to one additional impurity, that of mâyâ (mâyïyamala). These various levels of consciousness are, with respect to cosmic manifestation, those which universal and undifferentiated consciousness passes through in order to assume progressive self-limitations and thus create the universe. They stand also for the more or less evolved levels of consciousness in creatures, and therefore, in ascending order, for the planes of consciousness reached by the yog'in as he progresses toward diyine consciousness, planes that are of course both micro- and macrocosmic states of consciousness. For the various pramätrs according to the Trika, cf. TS, chap. 9 (pp. 92-108), or TÄ 15.339-42, where they are described as arranged in tiers so as to form Siva's äsana; or IPV, 3.2 and PTV, pp. 59,117-19, which refers to MVT, 1.15ff., and 132-33. See also PHr, passim. 55. £7; I, si. 7-8; cf. supra p. 86, n. 2. 56. This is the fifteenth phoneme, the anusvâra; cf. chap. 5, pp. 272ff.

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the vowel over which it is written, and especially (and more importantly), the nasalization that prolongs the sound of the mantra OM and is charged with its whole divine energy.57 The notion of a drop—that is, a concentrate—of energy and that of resonance come together, therefore, in that of a phonic expression of an essential stage of the energy which is Word or sound. In addition to its phonic aspects, bindu assumes some other ones: we shall see that it is luminous, that it plays a role in the awakening of the kuriçlalinl One should not equate all these aspects to the particular aspect it assumes with respect to the phonematic emanation; however, it will be seen that these notions are interrelated: their various meanings are somehow always related to the notion of a pinpoint mass of energy. In the emanation, bindu is the concentrated energy prior to its creating of diversity58 through its own division. Now the energy owes its power to the fact that it is not alone but united with Siva, the emanation being nothing else than the outcome of this union. This union, as is well known, is eternally accomplished right from the transcendent level, otherwise nothing could ever be brought into existence. However, just prior to the bringing forth of the universe, it is not out of place to mention once more the existence of this union: such is one of the roles of bindu. More than that, if the energy gathers and summons all its power before starting its activity, how could it summon up more creative power than through its union with Siva? This, then, is how bindu appears: "a mass formed by the union of Siva and Sakti."59 Moreover, the differentiated

57. Cf. chap. 7, p. 394. 58. Cf. PST \ Al: sä taitvasarfijnä cinmäträ jyotiçah sannidhes tadâj vicikïrsur ghanibhütä kvaccid abhyeti bindutäml I (vol. 1, p. 16). "Such a one, known as the [energy] tattva, and which is but pure consciousness, coming now into contact with light, and having, so to speak, condensed owing to its wish to send forth [the emanation], assumes the state of bindu." 59. "ÉivaÉâktimithunapintfa," KKV, 5.

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emanation arises out of the division of bindu^ in other words, out of the division of its two constituent principles. Even if a third term brings them at once together again, their division remains nevertheless an established fact. Now bindu offers both the two principles and their coexistence: a reminder, at the threshold of differentiation, of all dichotomy as well as of all fusion. At the time of cosmic résorption bindu is of course the point within which the universe is reabsorbed as it merges into the energy gathered upon itself. This is how bindu is described in the Trika texts and in those of other Tantric systems as well. When we meet it again, in a later chapter, in the form of the anusvära, the fifteenth moment of the phonematic emanation, it will be seen that, notwithstanding some important differences, it still retains, due to its place in the alphabet, to its graphic representation and to its name, the same main characteristics as in the present context. In the foregoing pages we saw how the phonic energy condensed by stages, ranging from unmanä to nirodhinï, according to chapter twenty-one of the Netra Tantra. Let us then first take up again this text, which describes the "creation of the mantras" (mantrasrsti), viz., the condensation of Siva's energy, from unmanä down to the phonemes, of which the mantra is comprised. Coming to bindu, the NT associates it with the isvara tattva™ where the power of activity (kriyäsakii) predominates. According to Kçemarâja's commentary, there arises now—by contrast with the total awareness (ämarsa) of the undifferentiation of all that expresses (väcaka), which characterizes näda61—a differentiating—in some respects—awareness (vimarsa)62 of the objective world (idantä) as already manifest,

60. NT. 21.66 (vol. 2, p. 290): sa bindus cesvarah smftah. 61. Cf. supra, p. 101, n. 46. 62. Vimarsa, as we have seen, being the free activity of consciousness, is inseparable from prakâsa, and appears right from the transcendent primary principle. Therefore it is not a form of thought subject to duality (vikalpa). But it is nonetheless different from amarsa, a term that Ksemarfija had used thus far—for he was dealing then with a synthetic and all-inclusive consciousness—and to which he now substitutes vimaràa

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although inseparably united with the supreme ipseity or I-ness (ahantä): this is an awareness that illumines undifferentiatedly all that has to be expressed (väcya).63 Therefore it is no longer the aspect of the energy corresponding to the Word or to the sound which will bring the world into existence, no longer the "expressive" vibration, väcaka, which is emphasized, but that aspect—subordinated to the previous one—of the energy, which is the seed-form of what will be expressed, väcya, through this Word. We are thus one step further down, one stage further toward manifestation, or, for the TVT, at a level of the mantra closer to its audible form. It is known, however, that the NT, like all the texts dealing with the stages of the uccära of a bïjamantra, distinguishes different levels of enunciation. So, just as näda was preceded by nädänta and followed by nirodhinï, bindu is preceded by ardhacandra. These subdivisions in themselves may not be of much import to us for the moment, but they are worth considering since they help to follow more closely the movement of consciousness and sound toward emanation: in the present case they contribute to further elucidate the nature of

bindu. The ardhacandra, the "half-moon," is the sign * , which looks, if not like a half-moon, at least like a crescent with a dot above it, and is commonly used in the graphic form of the mantra OM, where the nasalization is habitually noted, not by means of the anusvära, but of the anunäsika.64 When the energy because he wishes to stress, more than amarsa would allow, the consciousness aware of the difference between subject and object (here between ahantä and idantä), a difference experienced as immersed in and inseparable from the supreme "I." Bindu is awareness of ahantä and idantä as different and yet one, the emphasis being placed, however, on idantä (predominence of the "expressed"). 63. AT 21.66, comm. (p. 290): paraiva saktir icchäsaktivyäptyä samanätah saktyantam padam unmllya jfiänasaktivyäptyä saktiprädhänyam unmilayanti samastaväcakäbhedinädämarsamayatäm dhvanimäträtmanädäntavyäptyäbhäsitäm nirudhya samagraväcyäbhedaprakäiarüpärn sphufedantähantaikyavimarsätmesvararüpabindvätmatäryi grhnäti 64. In spite of their purely phonic nature, all the bija kaläs, from bindu to unmanä, have a "form," a visual symbol, to be used in meditation (cf. the chart appended to Bhäskararaya's Varivasyärahasya, edited by Subramanya Sastri [Adyar: The Adyar Library, 1948]).

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of the sound vibration, states Ksemaräja in his commentary upon the AT 21.66, wishes to manifest the stage of bindu, where lies the undifferentiated knowledge of all that "has to be expressed," it first reaches to the state of ardhacandra, where this väcya comes to the fore, but still in a hardly emergent stage. Then the nectar of Siva, looked upon as näda and lord of sadäsiva, this nectar, which is both potency and the seed of the manifestation (srstivirya), and which serves the purpose of bringing objectivity into distinct manifestation, falls upon the head of the bindu, which has to be manifested and which is the essence of the universe.65 The initial emergence of bindu is called ardhacandra, which then becomes full, and next arises that form of energy called power of activity (kriyäsakti), which is bindu: bindu in effect, emits the manifestation, a role that is especially devolved to the power of activity, and it has the form of the full moon.66 Such being the case, ardhacandra rather than bindu should be held as the immediate cause of the undifferentiated emanation, or conversely, of its withdrawal.67 Such is the process expounded in the NT. It comes to an end, after bindu, with the three phonemes m, w, and a of the mantra Ofyl, with which the mantra or—if one considers this process at the cosmic level—the manifestation, is fully un-

65. This passage underlines some other aspects of nada: as energy and semen giving birth to the universe, as well as of bindu: as an energy which is the essence, the true nature (sattä) of the manifestation. (In the Tantric texts, bindu may have among other meanings that of menstrual blood, cf. infra, p. 112, n. 80). 66. Bindu may in effect be considered as the full moon, that is, the totality of the emitting and limitating energy of Siva, insofar as it is given the role and nature, which, in the phonematic emanation, are those of bindu and of the visarga. 67. AT21.66, comm. (vol. 2, p. 291): vimarsapravananädakaläväcyasamhärapradhänä svasattänirodhena nirodhinïpadam sritvâ samastaväcyäbhedavedanätmabindudasäm sisrksuh prathamam kimcid unmajjad vâcyapradhânâm ardhacandradasäm srayatïti tâiparyamj padârthas tu sivasya nädätmanah sadäsivanäthasya sambandhi amrtam sphufedantäbhäsätma sfsfivïryam sraçfavyasya viàvasattâtmano bindor mûrdhni pataii bindûdayât prathamam unmiçati yadâ, tadâ sa mantmvayavo 'rdhacandra ity ucyate. yatas tena Ôpyâyo bhavet tadbhümikärüclhasya pürnacandräkärä srajfri hindvütmä kriya&äktida&ä udayate.

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folded.68 We shall not follow its developments here, and will stop at bindu.69 Bindu, it should be noted, is luminous. It is a concentrated sound vibration, a drop not only of energy but also of light. Sound and the Word eminently partake, in effect, of the luminous nature of consciousness, according to various Tantric traditions: 70 the energy of the Word manifests, emits, the universe through a pulsating, radiant light, sphurattä, prakäsaJ1 Ksemaräja, in his commentary on the Sivasütras, defines bindu as supreme light: binduh paraprakäsah.12 More precisely, the Kämakaläviläsa describes bindu as a luminous point arising from the reflection of the radiance of the sun that is Siva upon 68. This process will be examined in chap. 6 with respect to the résorption of the five kalâs, and in chap. 7, with respect to the overall movement of the energy of OAf. 69. It should be noted, however, that, according to the ST. 1.25-26 (vol. 1, pp. 26-27), the five kaläs, from säntätitä to nivrtti, arise from the body of nâda, that is (according to Raghavabha^a), from bindu. 70. Cf. supra, pp. 86-88. The luminous nature of bindu is a common view in Tantrism. Thus it can be equated with the ultimate reality, which, from the Vedic Upanisads onward is held to be of the nature of light, the sun being the visible symbol of the brahman, whose symbol is also the mantra OAI (which ChUp. 1.5.1, equates to the sun) and the essential part of which is considered as formed by the bindu. Thus, for instance, for the Tejobindu Up., the ultimate reality dwells, as a drop of light, within the heart of the supreme being. 71. Cf. for instance PTV, pp. 5-6: "this [supreme Word], wonderment of the Self, rests within itself, which is radiant, pulsating light, this pulsating radiance being the highest reality, the absolute "I" (aham): y ad (yarn svacamatkrtimayï svätmany eva prakäsanamaye visramya sphurati, tad evam sphuritam avicchinnatäparamärtham aham iti. 72. SSV 2.2, pp. 49-50. The luminous nature of bindu is clearly apparent in connection with the arousal of the kunçlalinï (notably in ÉSV 2.3). Cf. infra, pp. 128ff. In the VBh, si. 36-37, (also SSV. 2.4, p. 57), bindu indicates a luminous dot and a one-pointedness of thought appearing during certain meditations. But the human level considered in the VBh is not separate from the cosmic level considered here. Bindu, in meditation, is light, thought and sound, because such are the characteristics of the cosmic mahâbindu; the symbolism of the bindu is valid on both those levels, which its role as a symbol is precisely to identify. The interrelation of the two levels is still more apparent in the description of the arousal of the kuntfalinï; cf. infra, p. 134ff.

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the mirror of his energy (vimarsa).13 Abhinavagupta's description of the bindu, in connection with the phonematic emanation,74 corroborates the present analysis. There bindu is in Siva, no doubt, and not as for the NT at the level of Isvara; but we are then in a different cosmogony, where the manifestation emerges first in Siva; and this is also why bindu, there, comes after the vowels and before the visarga. The symbol, however, is the same, and therefore assumes its various meanings, related to those we have seen here: just like here, it is the sound energy gathering itself, prior to its division and its moving down to a less subtle stage of manifestation. Assuredly the division that comes after bindu, in that case, is a division into two—the two points of the visarga —and not into three as in the ST. But this makes little difference; for the division of bindu into three may in many respects be considered as a division into two, that is, in visarga, to which is added a third dot, combining the two others.75 Moreover, some of the triads which here will appear in bindu are also met with in the phonematic emanation,76 where it is seen as being above them, as pure light,77 made of consciousness or cognition,78 and characterized by the predominance of the power of action (kriyäsakti). 73. KKV, 4 (p. 15): parasivaravikaranikare pratiphalati vimarsadarpane viiade/ pratirucirucire kudye cittamaye nivisate mahâbinduhj /

74. 75. 76. 77.

The Sanskrit commentary on the text clarifies the simile, remarking that it occurs just as in the ordinary world, where a mirror focuses the rays of the sun upon a wall in the form of a luminous dot, tejobindu. We have seen previously that the KKV'is a Srividya text. Cf. chap. 5, pp. 272-77. This is seen in the KKV. More explicitly, KKV, si. 18 mentions three bindus, which are precisely the anusvara and the visarga. 7V4 3.111 (vol. 2, p. 117). TÄ 3.133 (vol. 2, p. 136): atra prakäeamätraryi yat sthite dhâmatraye satij / uktaip bindutayä êâstre àivabindur asau matah/

78. Jayaratha, TÄ 3.110, comm. (vol. 2, p. 117) quotes a widespread traditional etymology of bindu (corresponding to the frequent spelling vindu),

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For the KKV, which, as we have just seen, defines mahäbindu as a luminous dot produced by the rays of the sun of Siva, this mahäbindu is also a mass born of the union of Siva and âakti, which holds within itself all the phonemes from a to ha, and which is thus aham19 (a + ha + the bindu m, which transcends and unites them), which is a symbol for the emitting power of Siva and of the energy who both conceals within herself the archetype of the universe and emits it, and is the source of the power of mantras. The supreme "I," which is the mahäbindu, is thus made up of two bindus, a white one and a red one,80 pulsating in unending expansion and contraction, which are Siva and Sakti in their creative union, the cause for the emergence of the Word (väc) and objects.81 The KKV is a Srïvidya text and describes which he derives from the root VID, to know: vettïti vinduh vidikriyayam svatantrah pramätä. Abhinavagupta, in the PTV, says of bindu that it is pürnavedanämätra (p. 176, line 11). 79. The fifty phonemes in Tantric texts extend in fact to ksa (and not ha). But ha—grammatically the last letter of the alphabet—is often used as a symbol for the whole collection of consonants, for Sakti and vimarsa, whereas a stands as a symbol for the vowels, for Siva and prakäsa. We have thus the totality of the phonemes, of Siva-Sakti, and of consciousness. Bindu comes in addition, symbolizing the union of a and ha into a single, homogeneous and dynamic mass. This makes aham or rather AHAM. For the role of bindu in aham, cf. PTV, pp. 87 and 196; on aham, see chap. 5, pp. 286-89. 80. Red and white are held as bright, radiant, colors. Red, moreover, is especially an attribute of the Goddess, who is energy. It is the color of blood (notably of menstrual blood, soniia). Siva is of a corpse-like pallor, having no power by himself but only through Sakti. White, however, is also the color of sperm; that of Siva is burning hot. Cf. A. Padoux, "Le Monde hindou et le sexe," Cahiers Internationaux de Sociologie XXVI (1984): 29-49. 81. KKV9 si. 6-7 (18-20): sitasonabinduyugalam viviktasivasaktisankucatprasaramj vägarthasrsfihetuh parasparänupravistavispasfam/ / bindur ahamkärätmä ravir etan mithunasamarasäkärah/ kämah kamanïyatayâ kaîâ ca dehanenduvigrahau bindû11 Cf. also the Sanskrit commentary to these two Élokas in A. Avalon's edition (pp. 18-25).

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cosmogony as manifesting through the srïcakra and srïvidyâ, the diagram and the mantra, which both symbolize and constitute the cosmic activity of the Goddess Tripurasundari. It describes this bindu as the "phoneme I" (ahamkära)—born of the union of these two poles—and as the sun, as giving birth to two more bindus, that are moon and fire (somägni), which makes three in all. Thus appears the triangular diagram of the kämakalä, a symbolic form of the Goddess,82 after which the diversification of the phonic energy will go on. In coming to this phase of the process, it may be pointed out once again how, in order to describe a phonic or sound process, the texts we are studying make use not only of luminous metaphors, but of visual and spatial ones as well: bindu—and its double or treble division—and even more the kundalini— with its "bodily" course from cakra to cakra—and the kämakalä, involve mental pictures, inner visions. Even the most subtle levels of sound vibration have their visual symbolism.83 This is a common feature of Tantrism, where adepts, through the practice of dhyäna or bhävanä, must, in numerous rites, resort to visualizations and identify with them: the symbol turns into experience (as Mircea Eliade would say).84 Another characteristic feature is the shift from a phonic to a spatial 82. The kamakalä appears in the text as identified both with hamsa/so'ham, and with a diagram having a triangular base containing the three bindus, a, ha/visarga, and the phoneme i (in ancient pictorial representation, with three dots as the three bindus), which gives the bija Ifyf. For the kamakalä, besides the KKV and its commentary, which are not very explicit, see the YH 2.21 with Amrtänanda's £)/, p. 130-32 (and the notes of my translation), along with Gandharvatantra, chap. 30, which is more detailed if not clearer, or Purnänandagiri's Säktakrama, chap. 5. 83. Cf. supra, p. 108, n. 64. 84. Techniques du yoga (Paris: Gallimard, 1948, p. 184-85). In a Tantric context, in the Ägamas and Tantras as well—and in Buddhism (even more than in Hinduism)—dhyäna is not the meditation of classical yoga but the clear visualization of a divine or other entity such as described in a text. It is, one might say, a technique of controlled hallucination. We may note in this respect that the meaning of "inner vision of a deity" given to the word dhyäna is related to the primary sense of the verbal root DHl. to see.

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symbolism (or vice-versa), an isomorphism exemplified notably by the bindu, the symbolism of which pertains equally to both domains. Thus sound may sometimes appear as a subtle form of an image.85 But let us come back to this bindu, which is precisely at the same time supermundane phonic energy, intense radiance, and a geometrical point.

The Division of Bindu From this twin-natured bindu, the polarized energy of the Word proceeds with its manifestating movement through further division, thus coming gradually nearer to the multiplicity of letters (then speech), and of the objective world. The KKV goes on with its description of this sonic evolution, in relation to the drawing up of the srïcakra, the symbol of the cosmic creative impulse of the Goddess (united with Siva) residing at its center, in the bindu, wherefrom will evolve an initial énergie and phonic triad, and from this triad the rest of the universe. "The flashing forth of this red bindu" says this text, "generates a sound (rava) that is nädabrahman, which is the sprout from which are born ether, air, fire, water and earth (that is, the five mahäbhütas, "gross" elements, the lowest cosmic categories, or tattvas, of the cosmos) and the phonemes86 (which, of course, precede the elements)." The

85. Thus the description of the Srïcakra in YH, chap. 1, where the phonic kaläs, from bindu to unmanâ, continue the structure of the srïcakra from the outer square to the central bindu (precisely!) on the subtle plane. For the interplay of the spatial and phonetic symbolism, see Mantras et diagrammes rituels dans l'hindouisme (Paris: CNRS, 1987). For bhâvanâ, see F. Chenet's study "Bhävanä et créativité de la Conscience," Numen 34: 1 (1987). 86. KKVy 9: sphufitäd arunäd bindor nädabrahmänkuro ravo vyaktah/ tasmâd gaganasamïranadahanodakabhûmivarnasambhutih "From the swelling and throbbing red bindu arises a sound (rava) which is the sprout of the nädabrahman. From this come ether, air, fire, water, and earth."

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white bindu, inseparable from the former, since both in fact make but one single unit, naturally has the same role.87 These two bindm are, as we have seen, Siva and Sakti, but also the creative word (väk) and the objects (artha) it creates (or at least their archetype). Thus we have the original seed or germ (bïjà)9 made of the three bindus, and which, in order to bring forth the subsequent phases of the emanation, produces various triads, such as those of sun, moon, and fire, of knower, knowing, and known, of the threefold cosmic activity (emanation, maintenance, and résorption), of the three bija&% or of the three fundamental powers for which those bïjas stand, and so forth.89 Further on, the same text describes again the drawing of the diagram, but in relation to the levels of Speech: "The bindu in the center of the srlcakra is the supreme (para: the Goddess as well as the Word). Being swollen, bloated (ucchüna), that is, ready to evolve, it transforms and manifests itself as a triangle,90 which is the source of the successive three planes of Speech, pasyanti, madhyamä, and vaikharï, and is also the three bïjas (and therefore the three parts of the sri87. Ibid., 10: atha visadâd api bindor gaganänilavahniväribhümijanih/ état pancakavïkftir jagad idam arivädyajänqlaparyantaml / "From the white bindu come also ether, air, fire, water and earth. This universe, from the atom to the sphere of the unborn is made of these five evolutes." 88. The three bïjas are the three portions of the mülamantra of Tripurasundari: the srïvidya, which arises together with the srlcakra. 89. KKV, 12-14: vägarthau nityayutau parasparam sivasaktimayäv etauj sfstisthitilayabhedau tridhä vibhaktau tribljarüpenaj / mätä mänam meyam bindutrayabhinnabijarüpäniI dhämatrayapithatrayasaktirayabhedabhävitäny api caj j tesu kramena lingatritayam tadvac ca mätrkätritayam/ ittharfi tritayapurï yâ turïyapïihâdibhedinï vidyâ// 90. The Sanskrit commentary on these verses of the KKV identifies this triangle with the phoneme e, since e is made up of the three energies: the Absolute (a), Bliss (a), and Will (i): a or ä + i ~ e. On e, see chap. 5, pp. 263-67.

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vidyä). Vämä, Jyesthä, Raudri, and Ambikä, on the other hand, form the higher (or first) part (of the srlcakra), whereas icchä, jnäna, kriyä, and säntä constitute its other part. The two phonemes {a and ha) taken together or separately (and added to the preceding elements) make up the elevenfold pasyantl," which is to say that all the phonemes, from a to ha also appear.91 If one refers now to the passage in the STalready partially quoted at the beginning of the present section and of the previous sections of this chapter, one will find a description of the division of bindu very similar to what we have just seen. The ST clearly distinguishes, by contrast with the KKV, between an initial, higher, state of bindu and its division into three; yet, for it as for the KKV (and contrary to the NT), the division of bindu takes place within the energy united with Siva. Bindu being thus placed, as we already remarked above, at the same level as in the phonematic emanation, it is clear that bindu and its division are therefore, for the STand the KKV, the same gathering up and then dividing movement of Siva's energy, which occurs, in the phonematic emanation, with bindu and visarga.92

"The three subdivisions of bindu," says the ST, are called bindu, näda, and blja. This [lower] bindu is of the nature of Siva, blja of that of Sakti, and näda is the union, the mutual

91. KKV, si 22-24: madhyam cakrasya syät parämayam bindutattvam evedamj ucchünam tacca yadä trikortarüpena parinatam spasfam/ état pasyantyäditritayanidänam tribïjarûpam caj vämä jyesthä raudrï cämbikayänuttarämsabhütäh syuhj / icchäjnänakriyäsäntascaitaccottarävayavähl vyastävyastam tadarnadvayam idam ekädasätma pasyantïf / The eleven divisions of pasyanti alluded to in this passage are the eleven energies: vämä, jyesfhä, raudrï, ambikä, presided over by para, then icchäjnäna and kriyä, to whom are added the two phonemes (arriadvayam) a and ha, which sum up the whole phonetic energy. 92. In the phonematic emanation, however, there occur, prior to bindu and visarga, threefold divisions of the emanative power. This is notably the case with the triangular seed trikonabtja, e, and even with the phoneme a; cf. chap. 5, pp. 242, 263-67.

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relation, between these two, so say those who are learned in the Ägamas."93 Thus here again the energy of sound first focuses and concentrates, then divides itself into three units which dissociate its elements, and it then recombines them: the luminous bindu represents the Siva aspect, and blja the Sakti aspect, which is kinetic; näda combines both in its creative resonance.94 This division into three brings about a succession of triads which will generate the differentiated manifestation: "From the [lower] bindu" the STgoes on to say, "comes Raudri, from näda Jyesthä, and from blja Vämä."95 From these [three divinized energies] come forth [the three gods:] Rudra, Brahma, and the Lord of Räma (Visnu). Their [respective] natures are [those of the three powers of] knowledge, will, and

93. ST 1.8-9. 94. As stated supra (pp. 99-100, n. 41), näda, which appears here once again, retains, in all the systems of the cosmogony of sound or Speech, a general sense besides its more particular one, namely that of a very subtle and very pure phonic vibration, as a very high form of the energy of Speech: in the phonematic emanation, näda is applied notably to bindu and visarga. Even a is anähatanäda. 95. These three divinized energies are found in a number of Tantric texts. Their attributes are held to be Siva's three main activities or powers. The TÄ 6.56-57 (vol. 4, pp. 49-50) describes their role: Vämä, controller of the creatures who wander helplessly in samsara, is the one who manifests, who vomits (yämana) the universe; Jyesthä, controller of those who have attained wisdom, is endowed with Sivahood, and as such is the eldest (Jyesfhä) of the three; Raudri rules over those who pursue wisdom, destroys suffering, and brings to an end the karmic consequences of all actions. Similarly, Jnänärnava Tantra 1.14-15. The Yoginlhydaya mentions four goddesses, adding Ambikä, the Mother who rules over the other three (as does also the KKV, 23, and many other texts); YH further correlates them with the four levels of Speech: Ambikä is paräväc. When she is moved to bring forth the universe, held within herself in seed form, she brings forth Vämä, who vomits the universe, who is the power of will (icchâsakti), and abides in pasyantl The power of knowledge (jnânasakti) is in madhyama and is known as Jyesthä, and Raudri, the power of action (kriyäsakti), is in vaikhan (Ibid., 1.36-40). This process, which is also that of the drawing of the inner triangle of the srlcakra, comes to an end with Ambikä, in \ t h e central bindu, the starting and returning point of the whole cosmic manifestation.

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action: they are fire, moon, and sun.96 Through this division of the supreme bindu springs forth the unmanifest sound (rava) called sabdabrahman by those who are learned in all the Ägamas."97 The evolution of sound as expounded so far, from Siva down to the division of bindu, could be summarized in a comparative chart. We have, in effect, examined three accounts thereof, which are somewhat at variance: those of the 5T(and of the PST) and of the KKV, which are almost identical, and that of the NT, which is more exhaustive, and which underscores aspects (notably of the awareness of sound) not men96. Raghavabhafta, in his commentary on this passage of the ST, correlates these three powers, these three deities, and these three luminous elements with the three phonemes a, w, and m of the mantra OM, thus coming close to the exposition given in NT, chapter 21, which we have seen. For the polarity soma/sürya cf. infra, pp. 157-59. 97. S 7 1.10-12 (pp. 17-18): rauärl bindos tato nädäj jyetfhä bijäd ajäyata/ ï vâmâ tâbhyah samutpannâ rudrabrahmarämädhipah/ / sarnjnänecchäkriyätmano vahnindvarkasvarüpinafy/ \ bhidyamänät paräd bindor avyaktätmä ravo 'bhavat// • sabdabrahman tarn prahuly sarvägamavisaradäfy/ : In the TÄ also similar aspects and triads, in connection with bindu, \ are to be found: bindu is, Abhinavagupta says, moon, sun, and fire (TÄ 3.111). It is of two aspects, white and red, associated respectively with moon and sun, and brought together in fire (Ibid., 114). In a passage of his commentary on the TÄ, Jayaratha quotes, with respect to the phoneme a (TÄ 3.67), a passage of the Tantrasadbhäva and of the VM, about which more will be said later when we deal with the kuntfalinï, and where bindu arouses Raudri, and the other energies together with all the phonemes. The JMnarnava Tantra (1.14-15), a Srîvidya text, also correlates Vämä, Jyesjha, and Raudri with the threefold bindu, which consists of the anusvära and the visarga (Ibid., 4-5); visarga and the fourteen vowels forms the circle of the kaläs (kalâmançlala). This threefold bindu is made of the three powers of will, cognition, and action, associated with the three gunas and with the three states of the self: waking, dreaming, ; and deep sleep. Beyond lies the fourth state (associated with Ambikä), I which is the pulsating radiance of the plenitude of being, pure coni sciousness, beyond the phonemes, and so forth, and which appears as the resonance (nâda) of the threefold bindu (Ibid., I.16-27, pp. 2-3).

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tioned by the other two. As we have observed, it also correlates the levels of sound condensation with the levels of speech, or with the tattvas, somewhat differently from the other two expositions. The reason for it is that the NT describes the stages not of the emanation in general, but as related to the creative enunciation of the mantra OAf (mantrasrsti). Now, a mantra can be uttered. The three phonemes a, w, and m9 comprising om9 are therefore necessarily situated at the level of empirical speech, vaikharï, and of the tattvas of the impure manifestation,98 hence the inconsistencies between the exposition of the TVTand that of the other two texts. This, however, does not detract from the value of the TVT's elucidations for our purpose, and the symbolic meaning of the main stages: saktU näda, bindu remains the same. This is why this text could be used here. In chapter 7 " the stages of the uccära of OM will be found again. Here they occupy the right section of the chart.100 98. In the AT the mâtrkâ does not appear until later on (Ibid., 57. 71-72), in spite of its being the mother-energy of the phonemes and therefore normally prior to the mantras. But mantras are sometimes described as being the very highest level of Speech, as we shall see later on. Dualistic Ägamas (for instance Mrg, Kp. 1.2, p. 2, N. R. Bhatt's edition; Pondicherry, 1962), usually describe the evolution of sound in the following order: sakti, näda, bindu, aksara (or pranava), and mätrkä, which corresponds to the description given by the NT and which, as regards the general structure of the system, does not differ much from what we have seen here. 99. Chap. 7, pp. 402ff. 100. It may be worth noting, incidentally, the description of the emanation of sound and the Word as proposed by a later (eighteenth century) writer and grammarian philosopher, Nagesa, in his Vaiyäkaranasiddhäntalaghumanjucä, which is quite close to what we just saw. For him, when there arises in Paramesvara the modality of mäyä (here of course karanamäyä, the causal mäyä, a transcendental principle of illusion and emanation: such is the doctrine, notably, of the Saivasiddhänta, not of the Trika), which is his movement toward creation, there emerges a threefold bindu, which is energy. The three parts of this bindu are: bindu, which is consciousness (cit), blja, the nonconscious (acit\ and näda, which is both (cidacit). From this bindu arises what is known as \ kabdabrahman, where the particularized phonemes are not yet in existence, where knowledge predominates, which is an awareness free

Saradä Tilaka

Kämakaläviläsa

Paramesvara

Parasiva (prakâsa)

i

tattva, kala Levels of Speech Siva

ï

sakti

sakti

1

parä-väk

näda

näda

1

säntatitäkalä

bindu

mahäbindu (aham) v° °y

jnanasakti V

bindu (sakti) moon Vämä Visnu icchasakti

nada (siva/ sakti) sun kriyäsakti

kâma (sun) A

A kala fire

V

kaiä moon

Sakti

HA

l Rava-sabdabrahman

nadabrahman

sadäsiva (säntakalä)

Netra Tantra mantrasrsti

tattva, kaiä

Paramasiva unmanä samanä vyâpinï sakti

Siva (säntätltäkala)

Levels of Speech

para Sakti

nââânta

nâda

sadasiva

sabdabrahman

sâniakaiâ

nirodhinï

Uvara

ardhacandra bindu M V A

suddhavidyâ

pasyantï

madhyamâ

mâyâ-puruça vidyäkalä vaikharï

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Sabdabrahman According to the ST (and to the Prapancasaratantra)m as well as for the KKV, the division of bindu brings about an unmanifest humming or sound (rava) which, according to the ST, is the element of consciousness existing in all living creatures.102 The NT applies the term sabdabrahman to näda. of particularization, and yet a state conducive to the emergence of creation, and which is nothing but nâda. It is the material cause of the world and is called sound (rava), supreme Word, and so forth ( VSLM, pp. 171, 175). In the early eighteenth century, Bhäskararäya, in his commentary on the Lalitâsahasranâma, where he draws from many different sources, offers practically the same exposition of the emanation of sound (LSN, 132, pp. 98-99). In our description, we have totally left aside dualistic Saivism: that of the Ägamas or of Srikan^ha, whose theories are at variance on several points with those of the nondualistic works studied here. For the Ratnatraya of Srikantha, for instance, emanation originates from the primal bindu, known as paranäda, from which arise successively nâda, bindu, and the phonemes (RT, 22). The primal bindu resides within Siva, and together with him and Sakti it forms the three jewels: ratnatraya. Nâda, which comes from it, corresponds to the subtle state (süksma) of Speech, namely to what the Trika calls paräväc. Bindu, termed aksarabindu—because all the phonemes are there in the primeval state of undifferentiation, like the colors of the peacock's feathers within the egg of that bird: mayüräntfarasavat (Aghorasiva's comm.)— corresponds to pasyantl Next come the manifested and differentiated phonemes. A brief summary of the theories of these schools will be found in Ruegg, op. cit. above, p. 97, n. 32, pp. 10Iff., and somewhat more extensively in K. C. Pandey's introduction to his translation of Abhinavagupta's ÎPV: Bhâskari, vol. 3, pp. lxviff. Rämakantha's Nädakärikä, a Kashmirian text, whose doctrine is that of dualistic Saivism, offers an original theory on nâda: arising from the primal bindu, nâda plays, with regard to knowledge, a role similar to that of the sphofa for the grammarians (or in much the same way, to that of pasyantl and madhyamâ for the Trika): this nâda, the support for the "inner word" and the meaning, is that which enables the intellect to grasp what is meant (NK, si. 10-13, pp. 8-9). 101. PST\M(p. 17): bindos tasmâd bhidyamânad ravo 'vyaktâtmako bhavetj sa ravah srutisampannaihi àabdabrahmeti kathyatej / 102. caitanyarn sarvabhütänäm

(§T 1.13).

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This term is not used very frequently in Tantric Saivism. And when it occurs it does not indicate (as for example in Bhartrhari103 and Punyaräja) the ultimate reality as sound, the first principle, but something lesser. We just saw that this holds true in the STand the PST The NT, when applying this term to näda,104 places it therefore at the level of sadäsiva, precisely where sabdabrahman appears in the ST. For Bhartrhari, as is well known, the supreme level of Speech is pasyantï; now, nondualistic Kashmirian Saivism has, with Somänanda, positively refuted this view: for him, pasyantï, being already affected by differentiation in its early stage, is by no means the supreme level of Speech;105 it is placed at the level of sadäsiva, that is, precisely where sabdabrahman has just been found to appear. This being so, sabdabrahman appears as a very high sound-form with näda and bindu for substance, as the root cause of the phonemes, yet prior to them, an unmanifest, "unstruck" (anähata), and therefore inaudible sound. It is, according to RäghavabhaUa,106 the first coming forth {prathamollâsa) of the supreme Siva when he becomes intent on creation. The 5T(and Räghavabhafta) maintain that it should not be confused with empirical speech or with the senses or objects (artha) connected with it, for it is of a much higher nature, sharing in the nature of Siva. With all these characteristics sabdabrahman is yet a lower form of sound-energy than those existing prior to the division

103. Cf. VP 1.1: anadinidhanam brahma sabdatattvam yad aksaram. For

the Upanisads, see for instance the MaitriUp. 6.22, for which sabdabrahman is the supreme, and is identified with om. The Upanisad also mentions seven audible forms of éabda, which may be perceived "in the heart" when the ears are stopped; (these are yogic speculations similar to those mentioned above, p. 97, n. 31, with respect to näda). Beyond these sounds, which have distinct characteristics, the Maitri places the unmanifest brahman, the supreme sound. However, it subordinates sabdabrahman to parabrahman, for the latter, it says, is attained through awareness of the former: sabdabrahmani nisnätah param brahmädhigacchati. 104. Cf. supra p. 99, n. 31. 1Ö5. Cf. chap. 4, pp. 191-93. 106. ÉT 1.12-13, comm. (vol. 1, pp. 19-20).

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of bindu. This is evidenced by the term rava, by which it is defined and which, while here by no means taken in the early sense of the root RU9 to roar, to rumble, however denotes more clearly than näda a sound, a humming; whereas näda, used almost down to the level of bindu, is nothing but the resonance which follows a sound. Rava qualifies the rather abstract term sabdabrahman, to which it gives, one could say, a more concrete, nearly audible107 character. This sabdabrahman, whose phonic energy gives life to all living creatures, assumes, according to the ST,m the aspect of the kundalini, the energy lying at the center of the body in all animate beings, and which appears then in the form of the phonemes, giving rise to the manifest, audible, and intelligible sound, of which empirical speech is made. Thus we come, through the agency of the kundalinï, to the "gross" sound, and thereby to the increasingly lower stages of manifestation: gods, elements, and so forth, down to the earthly and inanimate world. This arising of the phonemes in relation to the awakening of the kundalini is what must next be examined.

Kundalinî The form of power called the kundalinî, "the coiled one"— for she is compared to a serpent which, while at rest, lies curled up, and which, when awakened, rises—plays a part of paramount importance in Yoga and Tantrism. She is the cosmic energy, the divine creative impetus, present in and giving life to the human body. When awakened through appropriate

107. In the VBh, 38, sabdabrahman is the "unstruck," unbroken, sound moving as swift as a river and located in the receptacle of the ear, which the yogin can perceive under certain conditions, and which enables him to gain access to the supreme brahman; this is in agreement with the doctrine of the MaitriUp* (cf. above footnote 103). 108. $7*1.14 (p. 20): tat präpya kunclalinirüpam präninäfp dehamadhyagam/ varnätmanä 'virbhavati gadyapadyädibheditah/ /

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practices, she brings the yogin to the state of liberation by uniting the individualized energy and consciousness with the universal consciousness. The kundalini, as a latent energy lying coiled up at the base of the spine in the mülädhära (the "basic support"), which, when awakened, rises up the median canal, the susumnä nädi, and forces its way step by step through the different centers (cakras—"wheels" or "circles") of the subtle body, situated one above the other along the spine and in the brain, up to the ultimate one, the sahasrära ("thousand-petalled"), and sometimes even beyond, is part of an ancient "mystical physiology," wherein arteries (nädis), breaths or winds (pränas), cakras, ädhäras, sthänas, and other centers, "places," or "supports" play a central part. The origins of the kuridalini are probably to be found in cosmogonie notions (the cosmic serpent), and in the idea—also very ancient and related to the cosmogonie symbolism (to be found outside India as well)—according to which the soul's progress results from an ascendant movement, as also in the conception of the body as a replica of the cosmic pattern.109 This being so, the kundalini has an essential symbolic role—as an energy that is both universal and present within human beings—in the correspondences between the human and the cosmic levels. Tantrism asserts this again and again, and the purpose of its teaching and practices is precisely to enable the adept to realize it. The adept, indeed, when he awakens his kundalini and is able to follow her movement, repeats within himself the various phases of cosmic emanation and résorption.110 It may therefore be said that the arousal of the kundalini (as well as her becoming dormant) always takes place at two levels simultaneously: cosmic and human. It seems necessary, however, to distinguish between two movements of the kunçlalinï. one where the cosmic and emanative aspect is 109. We have seen in chap. 1 (pp. 23ff.) that these concepts were of very ancient origin. 110. For the kundalini one may refer especially to A. Avalon, The Serpent Power, Being the Shat-Chakra-Nirupana & Paduka-Panchaka, Two \ Works on Laya-Yoga (5th edition; Madras: Ganesh & Co., 1953), with its extensive introduction (315 pages).

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predominant, and another where the human and résorption aspect predominates. First occurs the movement that brings the universe into existence, that of the supreme kuriçlalinï (parakuriçialinï). It is the same movement as that of the process of emanation, from Siva downward, of the universal phonic energy. We just saw this process going from sakti to bindu. After bindu, it pursues its emanative course downward so as to bring the manifestation of the universe to completion. An analogous movement takes place within every human being where occurs a spontaneous ascent of the kuriçtalinï, generally unnoticed by the subject, as a result of which every human being is endowed with not only the faculty of speech, but also with all the four levels of Speech and sound—of which however he remains unaware but which are always there since these levels are the underlying basis of human language. Owing to this spontaneous movement of the kuriçlalinï, all the stages—even the higher ones—of the phonic energy are present in the human body, which is a true microcosm. At its every stage this movement is spontaneous and universal, since it is the unfolding of the emanation. But there is also an ascent of the kun^alinl that results from a deliberate endeavor. Such an ascent takes place in the yogin who seeks liberation. The movement of the kundalinï, which is then consciously perceived, now brings about a gradual removal of the obstacles to liberation due to human nature. No longer a universal movement, it is suited to each seeker. However, because of the micro-macrocosmic correspondences, this movement is analogous with the cosmic process—that of résorption—and has thus a cosmic aspect as well.111 In this chapter only one movement of the kundalinl will be considered, that of emanation. One might add, however,

111. A similar process, which includes the rising of the kuritfalini from the mülädhära to the brahmarandhra or to the dvâdaèânta, is bhûtaàuddhU a ritual process preceding the püjä, where the elements and the tattvas making up the physical and subtle bodies dissolve within each other up to the highest one. Cf. SP, 1, pp. 104-07» AjitÀ., 1.20.51ff., or in the Päncarätra, LT, chaps. 35 and 54.

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127

that such a movement—although usually spontaneous and universal, since it is through its agency that emanation starts and reaches completion—can also be consciously repeated and experienced by the adept who, in this way, will experience the cosmic process of emanation. In both cases the human and cosmic levels are constantly not only analogous, but also correlated and experienced as such by the adept. We have here an indivisible whole. The Säradä Tilaka—turning now once again to the passage already used on several occasions as a convenient guide to this description—states, as we have seen, that with the division of bindu the phonic energy assumes the form of sabdabrahman. Out of this same bindu the energy acting through the kaläs— those forms of energy functioning as a dividing, limiting power112—brings forth the sadäsiva tattva, and then the rest of the tattvas and the manifestation.113 The phonic energy is of course present in this creation since it is the creative energy itself: phonic energy, says the ST, is "the kunçlalinî dwelling in the center of the body in all animate beings,"114 and it is also the supreme cosmic energy. That the phonic energy may be termed kuntfalinï right from the highest, transcendent stage is clearly apparent in a passage of Jayaratha's commentary on the TÄ, where he describes movements of the kundalinï resulting in the written shape of the letter a in the devanägari script.115 Now a, in the phonematic emanation as described in the third chapter of the 7M, is the highest level of Siva's energy. On this occasion Jayaratha quotes a passage from the Tantrasadbhäva which sums up the evolution of the phonic energy, viewed as kundalinx112. 113. 114. 115.

)\

Cf. supra, pp. 89-91. 571.15-25. Ibid., 14; cf. supra, n. 108. TÄ 3.67 (vol. 2, p. 77). This passage, with my comments, will be found in chap. 5, here p. 241-43, and pp. 73-74 in L. Silburn's edition of the VS, where she also gives the pictorial representation of the letter a. While drawing this letter, the kuriçlalinï brings forth from anutiara the three powers of will, cognition, and action, and from Ambikä the three goddesses Vämä, Jyesthâ, and Raudrî, whom we have seen {supra, pp. 116ff.), when arising from the division of bindu.

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saktU from the emergence of this energy down to empirical speech. This passage116 deserves to be quoted in full. It reads as follows: This energy is called supreme, subtle, transcending all norm or practice (niräcära). Enclosing within herself the bindu of the heart,117 her aspect is that of a snake lying in deep sleep. Sleeping there, O Illustrious Goddess, she is not conscious of anything, O Urna! Having cast within her womb the moon, the fire, the sun, the planets and the fourteen worlds,118 this goddess becomes as if made senseless by poison. Then, O Fair One, she is awakened by the supreme sound119 whose nature is knowledge, being churned120 by the bindu resting in her womb. This whirling

116. It is also quoted, more extensively, by Ksemaräja in his commentary upon the Sivasütra (SSV 2.3, pp. 52-54). This is the text we have translated here. The commentator on the Kämakaiäviläsa (KKV, 27) also quotes it, but with some variants. The Tantrasadbhäva is known to us only through quotations. Cf. above, p. 64. 117. This is Siva. The "heart" is, for the Trika, the resting place of the Lord, the flashing forth of consciousness prior to all manifestation; cf. ÎPV, 1.5.14, where the "heart," moreover, is assimilated with paräväc, the source and foundation of the power of Speech. For the "heart," cf. also PTV, pp. 61 and 86-88, and also the PTLv, on which see P. MullerOrtega's study, The Triadic Heart of Siva (Albany: SUNY Press, 1988). 118. The fourteen "worlds" are infernal, terrestrial, and celestial. Their list is given in the MVT{5A-9, p. 27). The text may also refer here to the first fourteen phonemes, from a to au, which precede bindu. But whatever the fourteen elements may be, they express the cosmic manifestation as a whole, held up within the energy prior to its being projected outside. The term bhuvana—although the number of bhuvanas varies according to different classifications (extending to 224)—is sometimes used to indicate the number fourteen; see, for instance, KKV, 43. 119. Ninäda: sound or resonance. This is a first, infinitely subtle stirring of sound, the initial movement of the phonic energy. 120. Mathitâ. The root MATH or MANTH means to stir or whirl around, to rub or cause friction, a movement such as the rotation of one stick on another (arani) to produce fire by friction. (It is an ancient notion; cf. RV 3.29.) It is therefore understandable that sparks can be produced in this way. The term also denotes churning, as well as the movement of sexual union: it indicates any recurring and generative movement. Bindu is Siva; by uniting with Sakti, he arouses her and thus the manifestation is brought into existence.

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churning goes on moving in the body of Sakti and this cleaving [in herself) results first in very brillant light-drops (bindu). Awakened by this [luminous throbbing], the subtle force (kalâ\ Kun^alî, is aroused. The sovereign bindu (Siva), who is in the womb of Sakti, is possessed of a fourfold force (kala).ni By the union of the Churner and of She that is being churned122 this [Kunçlalinï] becomes straight. This [Sakti], when she abides between two bindus, is called Jyesthâ. Being agitated by the bindu, this straightened amriakundalï is then known as Rekhini, having a bindu at each of her two ends. She is also known as Tripathâ ("the threefold path") and is celebrated under the name of Raudri. She is [also] called Rodhinï because she obstructs the path to liberation. Ambikä, whose shape is that of the crescent moon, is the "half moon" (ardhacandrikä).123 The supreme Sakti, who is one, thus assumes three forms. Through the conjunction and disjunction of these [energies], all nine classes of phonemes124 are produced. She is called ninefold when considered as made up of these nine classes. When, O Goddess, she resides successively in the five mantras, sadya etc.,125 she is called fivefold, O Mistress of all gods! Staying in the twelve vowels,126 she is called twelvefold. Divided in fifty, she abides in [all] the phonemes from a to ksa. In the heart, she is said to be of one atom. In the throat she is of two atoms. She is known as being of three atoms when

121. This limiting fourfold power appears in the energy with the arising of the divine energies, Ambikä, Jyes^ha, and the others. On this subject, see Bhäskara's commentary (Värttika) on Sivasütra 1.3 (SSVrt., p. 6-7). 122. That is, Siva and Sakti. 123. This passage describes the movements of the kuncjialinl that bring about the written form of the letter a; cf. preceding page and chap. 5, p. 242. 124. The nine classes (varga) are those where the fifty phonemes are arranged in their traditional serial order: sixteen "vowels," five groups of consonants, the semivowels, the fricatives, and ksa; cf. infra, p. 154-55. 125. The mantras sadyojäta, vämadeva, aghora, tatpurusa, and Uäna, which correspond to the five faces of Sivabhairava. For these mantras, cf. PTV, si 26, pp. 161-63, and more especially SvT 1.45-58. A Saiva Upanisad, the Pancabrahmopanisad, is devoted to these five mantras, which are sometimes called the five "brahmans" (pancabrahman) or Brahmamantras. I2£. That is, the sixteen "vowels," from a to visarga, minus the four "barren" phonemes (sandhavarna): r> f> /. /; on this point, cf. chap. 5, p. 262.

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permanently abiding on the tip of the tongue:127 without any doubt, the birth of the phonemes is accomplished at the tip of the tongue. In this way is described the going forth of the sound (sabda) by which the [whole universe] moving and unmoving is pervaded.

"This passage," adds Kçemarâja in his Vimarsinï, "shows that the nature of the energy of the phonemes (mätrkä) is none other than that of the supreme Word (paräväksakti) of the supreme Bhairava, and it establishes that the birth of all the phonemes is due to the diversity resulting from the expansion of the energies called Jyesjhä, Raudri, and Ambikä".128 We 127. At the heart level the phonic energy is that of pasyanti; it is said to be of one atom only because no division occurs there. At the throat level is madhyamä, where the dichotomy expressive/expressed is established, hence two atoms. In the cakra of the palate is vaikhari, empirical speech born of three elements: the organ of phonation, the utterance of the phonemes, and the effort to produce sound, hence three atoms. For the kuntfalini and the levels of Speech, see the following pages. Jihvägra, the tip of the tongue, is the place of articulation of the cerebrals. 128. SSV 2.3 (pp. 52-55): yä sä saktih parä süksmä niräcäreti klrtitäj / hrdbindum visfayitväntah susuptabhujagäkrtih/ tatra suptä mahäbhäge na kincin manyate umef / candrägniravinaksatrair bhuvanäni caturdasaf ksiptvodare tu yä devi visamütfheva sä gatäj prabuddhä sä ninädena parena jnänarüpinäj mathitä codarasthena vindunä varavarnini/ / tävad vai brahmavegena mathanam sakiivigrahe/ bhedät tu prathamotpannä vindavas te 'tivarcasafal / utthitä tu yadä tena kaiä süksmä tu kuriifalll catuskalamayo vinduh sakter udaragah prabhuhj/ mathyamanthanayogena rjutvam jäyate priyef jyesfhäsaktih smrtä sä tu vindudvayasumadhyagä/ / bindunä ksobhamäyätä rekhaivamrtakuntfalï/ rekhini näma säjneyä ubhau bindü yadantagauj'/ tripathä sä samäkhyätä raudri nämnä tu glyatej rodhinl sä samuddisfä moksamärganirodhanät / / sasänkaaakaläkärä ambikä cärdhacandrikäj ekaivettham parä saktis tridhä sä tu prajäyate/ / äbhyo yuktaviyuktäbhyah samjäto navavargakah/ navadhä ca smrtä sä tu navavargopalaksitä/ /

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have thus followed the movement of the phonic energy in its highest form, that of the supreme energy kundalinï, first motionless, united with Siva, the bindu; then arousing with the emergence of the primal sound vibration, which generates the division of bindu and the limiting power of the kaläs, then the three powers that go by various names, and thence the phonemes; the exposition closing with the fundamental notion that the whole universe is pervaded (vyäpta)129 by sound.130 The description of the role of the kurtçlalini in the STagrees completely with what we have just seen, while also further

pancamantragatä devi sadyadir anukramätj tena pancavidhä proktä jnätavyä suranäyike/ / svaradvädasagä devi dvädasasthä udährtä/ akärädiksakäräntä sthitä pancasatä bhidäj / hrtsthä ekänavä proktä kanfhe proktä dvitlyakäj triränavä tu jnätavyä jihvamüle sadä sthitä 11 jihvägre varnanispattir bhavaty atra na samsayahtj evam sabdasya nispattih sabdavyäptam caräcaram// ity ädinä granthena parabhairaviyaparäväksaktyätmakamätrkä, ata eva jyesfhäraudryambikäkhyasaktiprasarasambhedavaicitryena sarvavarnodayasya uktatvät. 129. Cf. supra, p. 103, n. 51. 130. There is a very similar description of the role of the kun^alinl as phonic energy in the ABS (16.54ff., pp. 150ff.). According to this samhitä, Visnifs primal energy, which is kuntfalini, in its unfolding, brings forth the manifestation. She is the power of action, the great Being (mahäsatta), unutterable (anäkhyä). Being in the nature of àabda and wishing to express herself, she evolves to the emanative state. Creation is the flow (sarga) which she emits. She thus rises from the mülädhära, at first pure, spotless (niranjana); and then, as samskäras progressively appear, she evolves and assumes the twin aspects of speech and objects (sabda and artha). In the region of the navel she produces pasyanti; then, in that of the heart, madhyamâ, where exists the duality of expressive/ expressed; lastly, in the throat, all the phonemes are actually produced. This description of how speech and then objects appear may show an influence of Saiva ideas on the ABS. The origin of such notions is, however, ancient (cf. the passage in the Maitri Up, quoted previously, chap. 1, p. 26ff). The similarities of the description of the Tantrasad^ bhäva as quoted by Ksemaräja and J. and of that of the ABS are nevertheless quite remarkable.

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elaborating on some of its aspects. This supreme energy, it says, is verily the omnipresent consciousness assuming the form of the universe. One with Siva, beyond space and time, she is present in her pristine purity within all beings and is therefore both supreme and nonsupreme. Especially present in the heart of yogins, she is also present, eternally, in the entire universe where she lies coiled up inside the mülädhära of all living creatures, dazzling like a flash of lightning. Folded upon herself, this Goddess is Kunçlalinï, the Coiled One, serpent-like, holding within herself all the gods, all the mantras, all the tattvas. All-pervading, more subtle than the subtle, she generates the triadic energy of moon, sun, and fire. Made up of sound, she assumes the form of the forty-two phonemes of the bhütalipi as well as that of the fifty phonemes of the mätrkä. Supreme Goddess, all-pervading, she is the creative energy immanent to the universe (of a universe, it should be noted, which is itself mantramayam, "made of mantra," that is, whose deepest nature is that of the Word).131 It is to be noted that like the Tantrasadbhäva, this text underlines the twin aspects, cosmic and microcosmic, of the kunçlalinï, and that it shifts from one aspect to the other without any transition. While it distinguishes both aspects of the kundalinï, it stresses at the same time that the energy dwelling within human beings is the energy of the cosmos itself; thus 131. ST 1.51-57 (vol. 1, pp. 43-45): tatas caitanyarüpä sä sarvagä visvarüpiräl sivasannidhim äsädya nityänandagunodayä I / dikkälädyanavacchinnä sarvadehänugä subhä/ paräparavibhägena parasaktir iyarn smrtäj / yoginäm hrdayämbhoje nrtyantau nityam anjasä/ ädhäre sarvabhütänäm sphuranil vidyudäkrtihf / sankhävarttakramäd devi sarvam ävftya tisfhati/ kurufalibhütä sarpänäm angasriyam upeyusif / sarvadevamayï devï sarvamantramayl siväj sarvatattvamayi säk$ät sükcmät süksmatarä vibhuh/ tridhämajanarn devi sabdabrahmasvarüpini/ dvicatvarimsadvarnätmä pancaaadvarnarüpirtil gunitä sarvagâtreçu kunçlalï paradevata/ visvätmanä prabuddhä sä süte mantramayarp jagat/ /

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the awakening of the phonemes it describes may be that which endows human beings with speech as well as that which brings the universe into existence. This coalescence of the two aspects appears, for instance, when the ST says that the kundalinï, depending upon the characteristics it assumes, creates all the gods, the mantras, the bïjas and the tattvas, and then adds that she dwells in the mülädhära, therefore within human beings,132 and that, identified with the subtle energy of the phonemes, she is immanent to the universe, therefore playing a cosmic role.133 The same ambiguity continues as the text goes on: "This kundalinl"it says later, "all-pervading, made of sabdabrahman, generates sakti, then dhvani, out of which proceeds näda, out of which comes nirodhikâ; from the latter come ardhendu, then bindu, then the [four] levels of Speech: para, pasyantl, madhyamä, and vaikhari, the stage where language is produced. She is made of [the three powers] of will, cognition, and action, effulgent, endowed with the properties of created things (gunätmikä). Through this process kuntfalï creates the garland of letters divided into forty-two,134 ranging from a to sa, and when she divides into fifty, the garland of the fifty phonemes, and with these phonemes, being undifferentiated [but animated with] a limiting force, she brings forth in succession [the gods such as] Rudra and the others [and the rest of the cosmos]."135

132. But this may as well be taken as: at the source of the manifestation: infra, p. 135, n. 137. 133. Ibid., si 58-108 (46-59). 134. The bhûtalipi; cf. infra, p. 149, n. 174. 135. ST 1.108-11 (vol. 1, pp. 59-61): sä prasüte kunçlalinï sabdabrahmamayl vibhuhj saktim tato dhvanis tasmän nädas tasmän nirodhikäj / tato 'rdhendus tato bindus tasmäd äsit para tatah/ pasyanti madhyamä väci vaikharï sabdajanmabhûh/ icchäjnänakriyätmanä 'sau tejorüpä gunätmikäj / kramenänena srjati kunçîalt varnamälikäm / akärädisakäräntärn dvicatvarirnsadätmikäml / \ parlcaaüdväragunitä pancasadvarnamälikämf süte tadvarnato 'bhinnä kalä rudrädikän kramätj j

134

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In this passage the kurtdalini is seen to go again (with but one variant: dhvani instead of nädänta) through the stages of the emanation of the sound energy, from sakti to bindu. Now these have already been produced. Therefore what is considered here cannot be but the repetition of these stages by the kunçlalinï at the microcosmic level: it is the continuation in a human being of the emanative movement, which endows him with all the levels of the phonic energy, which, however, is both human and cosmic; and indeed the passage ends with the creation of the gods, that is, with a cosmic process which may be reenacted by the adept if he has the capacity, thus bringing the human being and the universe at one.

This being so, we will now try to see in further details the last stages of the phonic emanation in relation to the awakening of the kunçlalinï, through which, on both the human and the cosmic levels, will be manifested the stages of Speech and the whole collection of the phonemes. The evolution from iiva-sakti down to the division of bindu and the emergence of sabdabrahman, which may be looked at as the cosmic evolution of the supreme kun<Jialini, brings the phonic energy to a state where, as we have seen, it divides into a series of triads. At this juncture the kuridalinï within a person lies in the lower cakra, the mülädhära, located at the base of the spinal column. There she lies dormant, a static energy, curled around the sivabindu; there she awakens through the agency of this same bindu;136 and thence she stretches out and rises along the central channel, the susumnä, in order to reach the other "wheels." As we have seen, bindu, which is siva and sakti, divided into three and produced the triangle kämakalä. When the same process is looked at with respect to the kuridalinï, she is

136. In this respect, the seven stages, from éakti to bindu, enumerated in the passage of the ÊT quoted previously, may be regarded as taking place in the mülädhära. In this case the division of bindu into three is the triangle in which it is enclosed. The kuntfalinigoes beyond the mülädhära only with paàyantl vâc.

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represented similarly as being united with Siva, at the center of a triangle. From the standpoint of the stages of Speech, we are there in the müiädhära, at the level of the supreme Word (paräväc),1*1 who holds within herself, in the primeval state of undifferentiation, the archetype of the whole cosmos, and therefore also the essence of all the phonemes. I38 Paräväc exists, 137. Cf. PST2A2 (vol. 1, p. 33): "The state (of Speech) which arises first from the müiädhära is known as para." Or: "The highest resonance known as para [väc] arises in the müiädhära; it is made of "breath" ipräna) and of wind (väyu); it exists when the power of will is not yet in existence" (Kädimatatantra, quoted by Räghavabhatta in his commentary on the ST 1.109, vol. 1, p. 60). We should note the use of the term nâda to indicate paräväc and the presence of "breath" right from this level. The commentary on this sioka from the PST states that the müiädhära is the receptacle (ädhära) made of pure consciousness (cii) of the illusion which is at the root (mûla) of the universe. At this level there is no vibration whatsoever (nihspanda). Those are characteristics of paräväc (cf. chap. 4, pp. 172ff.). 138. In the Yoga scriptures and in various Tantras the cakras are represented with phonemes written on the petals of the lotuses which form these "wheels." The müiädhära, in such a case, has four petals, usually with the letters sa, sa, sa, and va upon them. The next wheel has six, and so forth up to the äjnäcakra, with two petals only. Thus all the fifty phonemes are in the lotuses. In fact this allotment of phonemes to the cakras differs from text to text, if only because these do not always admit the same number of cakras. However, the principle remains that there is a link between the phonemes and the centers acknowledged by yogic physiology, and this will account for a particular bljamantra supposedly affecting particular centers, thus being instrumental in bringing about the ascent of the kuntfalinl We do not deal in this chapter with all of this material, despite its great practical import, because it concerns the conscious rising of the kundalinl, that is, cosmic résorption, and not the cosmic manifestation we are studying here. In this yogic ascent of the kuntfalinï, the four phonemes of the müiädhära stand for the gross elements, which are first to be dissolved, and so forth up to the highest tattvas, in the äjnäcakra. Then all the phonemes will reappear in the sahasrära (multiplied by twenty, according to some texts, so that there are as many phonemes as petals) from a to ksa, and no longer in the reversed order. The sahasrära cakra thus contains the pure energy prior to the résorption, \^ identical to the energy which lies at the center of the müiädhära. This process is identical to the cosmic one with which we deal here, but in the reversed order.

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only at a much earlier and higher level than the plane where humans live. This particular stage is therefore primarily cosmic. And yet it is also within each individual, in the mülädhära, for, paräväc being the root of the other levels of Speech, were human beings not endowed with this level neither would they be endowed with the others.139 Issuing from the tnülädhära, the kundalinl then flows up within the susumnä and reaches the other cakras. She is self-propelled, as the sound vibration produced by the division of bindu, identical with sabdabrahman, keeps on evolving spontaneously at the human and cosmic levels. This sound energy or energy of Speech is regarded as partaking of the nature of "breath" {präna). Präna, indeed, when taken in its more general meaning, is the vital energy and the life-force of animate beings.140 At the cosmic level it is the movement of conscious-

The particulars of this subtle pattern and of the phonic stages that fit into it vary from text to text, but the general structure and the spirit always remain the same and are to be found in all the texts of Kurujaliniyoga. The phonemes forming a triangle around the kunçlalinï in the mülädhära are sometimes described as forming a triangle called akatha, a triangular line with its three sides supposedly formed by the letters a to ah, ka to ta, and tha to sa (hence its name), to which are added, in the angles, ha, ksa, and the "Vedic" / (GO), which makes fifty-one. Generally situated in one of the higher cakras of the subtle body, and notably in the center of the sahasrära, pierced by the kunçtalinï, this triangle is described in various texts, notably, as it seems, in those related to the Kula. It is found in the YH 2.63, in the Pädukäpancaka, si. 2—whose commentary mentions in this connection the Kälikulämnäya and Svatantratantra. The three divine energies Vämä, Jyesthä, and Raudrï are on the three lines of this triangle, which, defined by three bindus, is identified by this commentary on the Pädukäpancaka with the kämakalä (kämakalärüpam). 139. Cf. chap. 4, pp. 178ff. 140. Präria, taken in its restricted sense, is the ascendant breath (flowing through the \4ä channel). It is one of the five vital airs, or winds, which give life to the body. In addition to präna are apäna, the descendant breath, which flows through the pingalä channel; udâna, which is also an ascendant breath but produced through the union of the former two and flowing through the susumnä channel; and finally samâna and vyäna, two breaths flowing through and infusing life into the body. The

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ness that brings forth the universe.141 Since the term präna indicates also that breathing which, empirically, helps to produce the phonemes, it will be taken metaphysically as the cause of their emergence.142 Such is the meaning, for instance, of the Svacchanda Tantra when it states that the soul of phonemes is sound (sabda), which

precise meaning of these terms is not the same in all schools and traditions. For their meaning in traditional medicine, see J. Filliozat's contribution to L'Inde classique, 1622, 1652, and 1672 (on yogic physiology). These breaths are sometimes held as corresponding both to aspects of the manifestation and to states of consciousness of the yogin whose meditation identifies him with these various levels of the manifestation. Abhinavagupta writes about this in the fifth chapter (part 2, dealing with uccâra) of the TS (pp. 38-39) as follows: "When one wants to emit breath (pränarn uccicärayisufy), he first rests in the void in the heart. Then he does the same outside with the ascending breath (präna). Then, with the moon becoming full, that is, with the descending breath (apäna), he sees himself identified with the whole external world and thus becomes indifferent to everything. When, thereafter, the equalizing breath (samäna) appears, he experiences a rest (visrântï) in the friction and fusion [of the whole manifestation]. When the fire of the ascending breath (udânà) appears, all distinctions between knower, known, and so forth, are devoured. Finally, when the pervading breath (vyäna) comes and this devouring fire subsides, he shines, free of all limitations. We are taught that these [six] reposes (visrântï), from that in the void to the pervading breath, are called the six lands of felicity (sat änandabhu): nijänanda, niränanda, paränanda, brahmänanda, mahänanda, and cidänanda" 141. See, for instance, the beginning of chapter 6 of the TÄ, according to which consciousness takes on the form of präna in order to bring forth the universe (si. 8). It is the energy of this breath—which is primal vibration (spanda), pulsating radiance (sphuratta)—which, when the wish toward creative effort arises, radiates within the heart of all living creatures and makes them conscious (si 13-14). 142. This identification of phonic energy and breath is not surprising. As we have seen, the older speculations about the breaths are much earlier than the texts which, later on, organized the cosmogony of Speech into a system. It did not take long for phonetics—namely, the description of how breath affects the speech organs—and cosmogony to become mixed: we shall see them again and again further in this book either being intermingled or leading to each other.

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is produced by breath (präria), which, in turn, gives life to the phonemes.143 The same text, in another passage, when enumerating the ten arteries (nâtfïs) and the ten breaths flowing through them, mentions three arteries and three breaths as more important than the others. These are the präria, apäna and udäna breaths, and the Ida, pifigalä, and susumnä arteries.144

Bhartrhari quotes as representing the point of view of the Siksäs a description of the manifestation of Speech where the role of breath is most concrete. Sound (sabda), in the text, arises from the subtle level of Speech (süksmä väk), then, on reaching the level of the mind (manas) and on being "ripened" by the inner fire, it enters the wind called breath, which lifts it up. This wind, wherein speech resides, is identified with the internal organ and transforms itself into the word. Then, cutting off the knots that are within itself into a variety of audible sounds, this breath eventually manifests all the phonemes and merges into them (KP 1.113-16). The description, using concrete elements to such a degree and being imbued with mythic conceptions, looks very awkward when compared to that given in Trika texts. 143. SvT 4.248 (vol. 2, p. 156). Ksemaraja comments that sound (sabda) is breath associated with dhvani, and out of this dhvani the phonemes are produced. When breath, which is made of sabda, subsides, the phonemes also vanish. Here dhvani is the sound element that converts the rather abstract form of sound which is sabda into phonemes. It will be remembered that, for Patanjali, dhvani is that which qualifies sabda. This is a variable element (unlike sphofa) which manifests the word: dhvani fy sabdagunah (MBh, vol. 1, p. 181, ed. by Kielhorn). Dhvani, as we have seen, may also be viewed as a level of sound corresponding to nâdânta (cf. above, p. 134). The term is also used at times as meaning näda, as for instance in SvT6.5, comm.: hamso 'nähatadhvanih and supra, p. 99). The meanings ascribed to dhvani in these Tantric texts (and also by Abhinavagupta when he comments upon such texts, such as the PTV, pp. 70 and 189) are utterly different from what it means in the poetic theory of dhvani such as formulated by Änandavardhana in his Dhvanyäloka, a meaning also given to it by Abhinavagupta in his aesthetic works, for instance the Dhvanyälokalocana. DhvanU in this case, means then the suggested meaning, the unexpressed but essential element evoked through words by the best poets. 144. SvT 7.15-20 (vol. 3, pp. 179-81). The same lists of nâcjlh and breaths are found, with variants, in most Tantras. Similarly the A BS (32, él. 20-30) enumerates fourteen nätfis, some of which are those of the SvT, and ten breaths, which are exactly the same: präna, apäna, samäna,

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The importance of these three breaths is due to the fact that the conjunction of the two lateral breaths, the ascendant and the descendant, into a single median and upgoing breath, is what causes the rising of the kundalinl: one sees how energy and breath are equated. The SvTfurther equates präna and bindu, and apäna and näda; so both of these breaths are equated with two important aspects of the phonic energy. The conjunction of the two breaths, corresponding to that of näda and bindu, is of the nature of energy: the kunçlalinï, as we have seen, is the Power itself.145 This movement of the breath, which goes on day in and day out within human beings and which gives them life,146 is the cosmic breath, responsible, at the human and at the universal level as well, for the emergence of the phonemes,147 those seeds udana, vyana, naga, kürma, kfkara, devadatia, and dhananjana. These breaths are the ten "vital winds" perceived by the yogins, from whom the Tantras borrowed them (cf. Inde classique, § 1672). 145. Ibid., si 19-20. This assimilation of präna and apäna with nâda and bindu is also found in the §D 2.42 (pp. 63-64) and in Jayaratha's commentary on TÄ 6.239 (vol. 4, p. 195). It is also held (SvTl. 19-20, comm.) that präna corresponds to the power of knowledge and apäna to that of action. Thus we have a series of polarities harmonized and transcended by a third element: präna bindu sun knowledge

/ I / /

apäna-* näda-* moon^ object—1

udäna sakti fire knower

and so forth, which play an important role, notably in the Trika thought. Some aspects of this polarity, or tripartition, will be seen infra, pp. 157-59. 146. Ibid., si 21 (vol. 3, p. 182). 147. Ibid., si 23, p. 183. See also Abhinavagupta, TS, chap. 5, part 3: "The phoneme is a somehow unmanifest form of sound (avyaktänukrtipräyo dhvanih) which shines in the rising of the breath (uccäre) [we have just seen]. Its nature is mainly that of the seed of emanation and of résorption. By repeated exercise [on it] one enjoys supreme consciousness."

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of speech and of the manifestation. This movement of the breath, when looked at in its highest aspect as phonic energy which creates and reabsorbs, is known as hamsa. We should dwell awhile on this term before we proceed with the rising of the kundalinl Hamsa is the migratory bird—the swan, as is usually said— a symbol since the Vedas for the supreme entity,148 a symbol also for the individual soul, one with brahman. As early as the Katha Up., it seems to be somehow identified with breath, going either up or down (ibid., 5.3). This term, rich with symbolic meanings, was to be used again in later texts, notably in the socalled Yoga Upanisads as well as in the Tantras, which gave it new meanings. For them it still represents the supreme reality: Siva. But they also break it up into its two syllables ham and sa, the former associated with drawing in, the latter with breathing out air or vice-versa.149 Therefore it came to symbolize quite naturally the movement of the breath which gives life to all creatures and, more especially, the supreme reality as giver of life and present in breath, or breath taken as supreme energy.150 "Siva,"says the SvT, "is by his own nature hamsa. The

148. R V4.40.5: "Hamsa is the god whose seat is pure sky, space." Cf. Baskalamantra Upanisad (24): "The swan, free of care, ancient, walking (straight), this is truly I." 149. Ksemaräja, in SSV 3.27 (p. 114), quotes the following sloka from the Dhyänabindu Upanisad (si. 62): "With the letter sa [the breath] goes out. With the letter ha it goes in. Thus does the living creature utter a continuous vocal prayer ijapa) with the hamsa-hamsa mantra." It may be noted that this Upanisad as edited (or compiled) by Upanisad Brahmayogin (Adyar, 1920), gives the two letters in the reversed order: ha for exhalation, sa for inhalation, but the principle remains the same. This samejapa is to be found in the Hamsopanisad (10-13) which, like Säyana, equates hamsa with the mantra so'ham: "Ham" says the Hamsopanisad, "is the seed (that is, Siva), and sa is the Power (Sakti). So'ham is the wedge (kilaka) [of the mantra]." (Here again we have one of those polarities mentioned in the preceding page.) For the hamsa japa, see A. Padoux, "Contributions à Tètude du mantrasästra. III: Le japa," BEFEO, vol. lxxvi, 1987. 150. Cf. Hamsopanisad, where hamsa pervades the bodies of all beings even as fire pervades fuel and oil permeates sesame seeds (5). It is the innermost individual soul identical with the universal soul (j)aramahamsa).

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dazzling sun is hamsa. The Self is also called hamsa, and breath goes along with hamsa."151 Ksemaräja, in his commentary, explaining hamsa as häna, forsaking, and samädäna, taking back, says that Siva, indeed, gives out and takes back the universe in his cosmic activity of emanation and résorption, that the sun gives out and takes back its life-giving warmth, that the Self is in the nature of Siva, and finally that breath gives and takes back air through respiration, and that it is an aspect of Siva in the form of his unlimited energy identical with the "unstruck" sound (anähata).152 This shows that hamsa is not the breath itself but the energy of breath. Later on, precisely, the same text declares that "hamsa can neither be emitted nor held back, it is self-uttered and dwells within the heart of all creatures";153 Jayaratha, in the 7M,154 applies this sloka to the phoneme a, that is, to the highest stage of the phonematic emanation; and Ksemaräja, in the SvT, explains in his commentary that hamsa is the supreme Siva, that it is the spontaneous sound corresponding to the penetration of breath into the central channel of susumnä, ceaselessly shining and pulsating, indestructible, eternal, higher than the phonemes, and dwelling in the heart of all living creatures to which it gives life.155 "All the sästras," the SVTfurther says, "are made of sound (sabda), and sound is called hamsa."156 What should be understood thereby, says Ksemaräja, is that ultimately all that the scriptures are comprised of is the mass or totality of sounds (sabdaräsi),151 that is, the fifty phonemes as present in Siva.

151. SvT1.29 (vol. 3, p. 188): sivo dharmena hamsas tu suryo hamsahi prabhanvitah, and so forth. 152. SvT6.5, comm. (vol. 3, p. 107, line 2): hamso'nahatadhvanir iti nirniiam. 153. Sv.Tl.59 (pp. 207-08): näsyoccärayitä kascit pratihantä na vidyate/ svayam uccärate hamsah präninäm urasi sthitah. 154. TÄ 3.67 comm. (vol. 2, p. 76); cf. chap. 5, pp. 000-00. 155. SvT, ibid., (p. 208); also SvT4.260 (vol. 2, p. 164). 156. SvT 4.341 (vol. 2, p. 215, line 1), sästram sabdätmakam sarvam sabdo hatpsah prakïrtitaht. 157. This expression usually indicates, in the Trika, the collection of the fifty phonemes existing as archetypes in the energy united with Siva; chap. 5, pp. 306ff.

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The sound they are comprised of is hamsoccära, uccära being, he tells us, in essence an expansion (sphära) experienced by the supreme energy.158 It is, therefore, the spontaneous creative movement of this energy. Rising in this way, the kuridalinï successively reaches the other cakras. From the mülädhära she moves up to the näbhi, often called manipüra, the center located in the umbilical region. This is when the second level of the Word arises, the "Visionary," pasyantl vac. At this level the sound vibration becomes more perceptible, without being yet particularized (sämänya spanda). This means that differentiation there begins to dawn, however faintly, and that the phonemes are present, not as differentiated and utterable, but in the form of the energies which generate them and which are inseparable from the overall phonic energy.159 This state of Speech is equated by the STs commentary with the state of bindu and by the PSTs commentary with that of näda. It corresponds to the expansion of the power of will or to the power of cognition,160 and as such it is sometimes associated with Vämä,161 the 158. SvT4.341 (vol. 2, p. 215). Elsewhere in his commentary on the same pafala (si 257, ibid., pp. 161-62), Ksemaraja describes harnsa as the selfpropelled breath, näda. According to this passage, the supreme energy, which is the supreme kunçlalinï, holding in herself the universe, shines and pulsates in the form of varyakunçtalikâ, viz., the kunçlalinï with all the phonemes, she being näda and vimarsa, and manifesting herself in the form of pranakunçlalinï, that is, as life-giving breath, the ascendant and descendant movement of which is hamsa. Similarly, in SvT 6.5, comm. (vol. 3, p. 107), haipsa is described as "unstruck" sound (anähatadhvani), moving by itself, uncreated, the pulsating shining forth of the median breath. Additionally, in ibid., si 25, comm. (p. 126), hamsa is self-uttered (svayamuccaradrüpa), that is, it appears as an impulse of Siva's energy (animating, in the present case, the uccära of the pranava, which for Ksemaraja is OAf. Uccära (a term that originally means to go upward, ascend, rise) is thus used to designate breath as a means to liberation (hence this aspect of ascending energy); for uccära see chap. 5, part 2, of the TS, p. 38: atha uccärah, and so forth; cf. chap. 7. 159. Cf. infra, pp. 150. 160. The next chapter, pp. 188ff., will provide a more extensive description of paàyantu 161. KKV, 23; Yoginïhrdaya, 1.38-40; cf. supra, p. 117, n. 95.

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divinized energy that "vomits" the universe. With respect to the modalities of consciousness, while paräväc is that of turya or turyâtïta, pasyantï is deep sleep, susupti.162 When the kuriçlalinï passes beyond the umbilical region and rises to the next center, that of the heart (hrdaya), the "intermediate" word, madhyamä väc, is produced. The sound vibration at this level becomes particularized (visesaspanda), for there the distinctive features of the phonemes, and even of speech, appear, though still hardly emerging out of the undivided phonic energy.163 This is the level of inner speech, of thought.164 Therefore madhyamä is associated with the inner organ (manas) and with the intellect (buddhi).165 The commentary on the PST equates it with bindu and the ST's commentary with näda-bindu, namely the division of bindu. There, the power of cognition predominates, it is associated with Jyeçthâ. It corresponds to the modality of svapna, the dream state. Finally the kuntfalinï reaches the region of the face, where are the organs of speech. Then she touches the throat cakra (karifha). She mingles with the breath and produces the phonemes, the syllables, and the words of empirical speech.166 The sound vibration, then, is as fully manifest and distinct {spastatara spanda) as it possibly can be. This is the final stage 162. Turyâtïta is the state of the supreme Siva, and turya that of ïsvara and sadäsiva. Para, then, should rather be related to turyâtïta. In suçupti consciousness rests in the breath or in the void (ÎPV 3.2.15), which is beyond the intellect (buddhi); buddhi, together with the inner organ (manas), corresponds to the modality of dream (svapna) which, like madhyamä, is a state where differentiation is present and yet not outwardly manifested as it is in jägrat, the waking state, or in vaikharl 163. As will be seen infra, p. 209, and in chap. 5, pp. 320ff., there appears in madhyamä, according to Abhinavagupta, a form of the manifestation of the phonemes especially replete with energy: the mälinl 164. Cf. chap. 4, pp. 205ff. 165. ST 1.109, comm. (pp. 60-61). 166. ST 2.1-2 (vol. 1, p. 65): "I shall tell now of the manifestation of the phonemes in human beings, which is due to the strength of the wind (marut) flowing through the [two higher] "wheels" of the suçumna. They arise owing to [the air striking the] organs of speech situated in the throat, and so forth."

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of Speech: vaikharï. Its nature, says the STs commentary, is that of bïja.161 It is the power of action associated with Raudri and corresponding to the lowest modality of consciousness, the waking state, jägrat. The phonic emanation is henceforth made complete, the universe fully manifested, and human beings endowed with speech. There are further cakras in addition to these four: that of the eyebrows {bhrümadhya) and, at the top, the brahmarandhra, the opening of Brahma. To this is sometimes added, in certain texts, especially those of the Kula tradition, the dvädasänta.16* In the last cakra occurs the merging of the

167. These correspondances between the stages of speech and nada, bindu and blja do not mean anything in themselves; they simply reflect the wish to connect the three levels of the Word with the three divisions of bindu together with all the triads which then appear. It serves the purpose of reminding us that the emanation comes from a threefold division of the primeval energy. We saw, in fact, previously {supra, p. 116) that the KKV, 22-24, describes the three levels of Speech, pasyantU and so forth, as resulting from the division of the supreme bindu. With respect to the interrelations between the bodily cakras and the levels of sound, we may note that the heart center (hrdaya) is often called anähata, as the dwelling-place of this subtle form of sound. Let us underline once more the fact that, within a common pattern and general scheme, the various descriptions of the evolution of sound may differ in their particulars. 168. The dvädasänia is a center of the subtle body (which the SvTsays is vyomastha, therefore in the "inner space"), generally considered to be twelve fingerbreadths above the top of the head, hence its name. It is the highest of the cakras. (Except in systems that admit a still higher one, the sotfasänta.) Abhinava sometimes mentions two dvädasäntas, and "inner" and an "outer" one: cf. chap. 7, p. 420. The cakras enumerated above are those usually mentioned in the Saiva scriptures. They are not those of the Yoga texts which, after the müiädhära, enumerate generally the svädhisthäna, the manipüra (in the umbilical region), the anahata (in the heart region), the visuddha (in the throat region), and the äjnä (in the palate region), above which is the thousand-petalled "circle," the sahasrära. Some texts, however, number nine, twelve, or even sixteen cakras, and more are sometimes mentioned (see, for instance, the Kumbharipava manuscript, translated and studied by T. Michael in Corps subtil et corps causal, pp, 3I7IÏ.).

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individual energy into Siva's energy and the achievement of liberation. Therefore only the yogins reach it at the final stage of the induced rising of kuridalinï; and this corresponds to the final merging of the universe into the energy. It is the end of the cosmic process of résorption. But here we deal, on the contrary, with the process of manifestation which brings forth the successive lower stages of the cosmos and of consciousness; thus for us kuriçlalinï does not move beyond the center of the throat. The following chart sums up what has just been said about the four levels of the Word and their interrelations with the cakras, the powers, the modalities of consciousness, and so forth.169 On this subject one may refer to F. Novoty, Eine durch Miniaturen erläuterte Doctrina Mystica aus Srinagar (The Hague: Mouton & Co., 1958). See also H. Brunner's remarks in her analysis of the NT, BEFEO vol. LXI, 1974 (pp. 125-97). The number of cakras tiered along the susumnä varies according to need. Thus YH2.S lists nine of them when they are to be related with the nine cakras of the Srïcakra, but elsewhere only six are mentioned (3.30). In addition to the cakras there are also centers of the subtle body called ädhära, sthäna, granthU sünya, and so forth: the structure of the subtle body, though offering on the whole a consistent picture, differs to some extent in its particulars. 169. Among the descriptions of the emanation of sound as related to the kundaiinU one of the best known is that given by Bhäskararäya in his commentary on Laiitasahasranäma, sloka 132 (pp. 98-100). It is lucid and quite interesting. But this is a later work (circa 1725), highly "brahmanized," which makes a synthesis of various systems: Ägamas, Trika, and others. Further, A. Avalon drew largely from it in his Garland of Letters, and has quoted it profusely in The Serpent Power (especially pp. 167ff.). Therefore it seems unnecessary to reproduce it here. It would have been interesting to look at other descriptions of the human/cosmic rising of the kundalinl as connected with the emergence of the sound of the phonemes, notably those of the Vaisnava tradition. However, this would have been beyond the scope of the present study. Let us note nonetheless that similar systems are also to be found in Vaisnavism. Thus, for instance, the SätS, 260ff., where the adept, through the worship (upäsana) of the deity, forces upward the sabdabrahman, which is nâda and made up of the letters from a to ha, from its seat in the heart where it shines forth—this is the "bee of Speech" {yâgbhramarî) to the brahmarandhra. The LT< too (for instance, 50.38-40), connects

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Mätrkä Varna™ We have mentioned in the foregoing pages the various ways in which phonemes appear in relation to the various stages of the manifestation of sound and Speech. We should now deal with these phonemes before proceeding, in the next chapter, to a more comprehensive study of the four levels of the Word, and then (chap. 5) studying again more extensively the phonemes with the theory of the phonematic emanation (varriaparämarsa) such as expounded by Abhinavagupta and his disciples. the four stages of Speech (santa, pasya, madhya, vaikharï) with the rising of the kunçlalinï, etc. (But the LT includes whole passages taken from Saiva texts). On the other hand, the Tantric texts about the kunçlalinï mention almost always that the fifty phonemes, or certain groups of letters, are placed upon the chalices or on the petals of the "lotuses" {padma) forming the centers of the subtle body through which flows the kunçlalinl Whatever the actual distribution of the letters, the system is an expression of the idea that there is an essential link between these phonic energies (and the deities of whom they are the "seed") and the cosmic and human stages of the rising of the kundalinl. Such a notion, mutatis mutandis, accounts for the presence and the distribution of phonemes (or of bïja) in the various parts of the ritual diagrams used for worship or meditation—more especially in the rather special cases when such diagrams are symbols of the cosmic activity of the deity, a role assumed particularly by the sricakra of the goddess Tripurasundari. The matter is of importance in religious and yogic practice,, which is not our main concern here; few are the original theoretical developments it inspired (those of the Srividyä, for instance, draw much from the Pratyabhijnä and the Trika). Therefore we shall not deal with them here. 170. Varna (which first of all refers to "color"), is the term usually employed in Tantras and by Kashmirian Saiva authors to indicate the Sanskrit phonemes, about which they have so extensively speculated. With Pänini this term is used with respect to the phonemes only for the short vowels. However, it came later on (in fact, starting as far back as the Brähmanas) to be applied to all phonemes. In the Tantras or in various works is sometimes found arna instead of varna, with the same meaning. Another term also indicates phonemes, aksara, the origin of which we have seen previously (chap. 1, pp. 12ff.). Originally applied to the vowels, or to consonants, it came later on to mean a syllable. In our texts it means the phoneme or the syllable, as a phonic unit, as an unbreakable

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Phonemes are encountered from the beginning, or nearly so, of the emanation of sound. In this system, where manifestation is a shining forth, a projection of light, where nothing can exist on a lower level that is not already present somehow at the preceding level, phonemes, of necessity, appear archetypally as paradigms, in the first principle. We have seen, in sound element. It is used less frequently than varna by Abhinavagupta. The various phonemes are, as is well known, usually referred to by joining the suffix -kära (lit., "making") to the relevant letter, for example, akära, ukära, and so on. A phoneme plus käraihzn constitutes the name of that phoneme. Generally Sanskrit phonemes have indeed no particular names, except for those secondary phonemes which cannot be pronounced alone. The only exception to this rule is that of the phoneme /-, called repha. The term kâra is also used, as far back as the Yajur and the Atharva Vedas to note the ritual interjections: hinkära, omkära; the Tantras proceed in the same way with regard to their own interjections. It should be noted, however, that the rule according to which Sanskrit phonemes have no name applies only to grammar and phonetics. This rule is also usually followed by Abhinavagupta, Ksemaräja, and others. But in some Tantric works it so happens that they are given names. Thus we find lists of names of phonemes in the Samhitäs (Jayäkhya, VI, si 4-20; Sanatkumära, 3.2. Iff.), in Bhäskararäya, and in others. Phonemes also have names inasmuch as they appear as deities. Grierson (The Sarada Alphabet, JRAS, 1916, pp. 677-708) mentions names he found in use in Kashmir, which are not Sanskrit, but apply to Sanskrit phonemes in relation to local speculations about Speech. Finally the texts relevant to our purpose also apply to phonemes the term mätrkä. This word is sometimes used in the general sense of phonemes, in the way of varna (for instance PTV, pp. 188-89, 192); but in fact this term stresses more than varria the nature of energy, of generative power, both fearsome and benevolent, the aspect of divinized energies, of phonemes. This is clearly apparent in the passages where this term is used (for instance SSV, 2.7, where the description of the phonematic emanation distinctly shows the power of phonemes). Mätrkä is indeed, in some cases, specifically used to indicate the mother-energy of phonemes by contrast to phonemes themselves (cf. infra, 151-53). Mätrkä is the term generally used for the ritual placing (nyäsa) of the fifty phonemes. For the terms varna, aksara, and karä, cf. Renou, Terminologie grammaticale; Ibid., Connexions entre le rituel et la grammaire en sanskrit (JAS, CCXXXI1I, 1941-42); Allen, Phonetics in Ancient India (Oxford: Oxford University Press, 1953), or K. V. Abhyankar, A Dictionnary of Sanskrit Grammar (Baroda: Oriental Institute, 1961).

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point of fact, that the first resonance, näda,171 was regarded by Abhinavagupta and Jayaratha as a phoneme underlying all the others, and as such, in the phonematic emanation, to be equated with a (which includes, as will be seen, insofar as it is aham, all the other phonemes).172 With yet stronger reason all the phonemes will be present in bindu (which is also aham)113 and in the triangle of energies evolving from it. The kundalinï, says the ST—which here again puts forth a somewhat general viewpoint—when lying coiled around the bindu, in the mülädhära, though universal and all-pervading, assumes the form of the fifty phonemes.174 According to some 171. Cf. supra, p. 98. 172. Chap. 5, pp. 235-38. It is indeed in connection with a that Jayaratha, in his commentary on TÄ, 3.67, quotes the passage we have translated: pp. 128ff. of the Tantrasadbhâva, where the kundalini is described as arising through the action of bindu, drawing the letter a and producing all the phonemes. 173. KKV, 5, supra, p. 112. 174. ST 1.53-57 (vol. 1, pp. 45-47) and 107-11 (pp. 59-61). The ST, in fact, emphasizes another collection of phonemes: the forty-two letters, from a to sa, making up the bhütalipi ("demon-writing" or "writing of the elements"?), regarded as a mantra containing the most essential aspect of all phonemes. The kundalinl is indeed described by the ST as dvicatvarimsadvarnâtmikâ pancäsadvarnarüpinh From this bhütalipi (sl. 107-10) the kundalinl (dvicatvarimsätmikäm) brings forth the four stages of Speech (para, and so forth), the three powers (icchä, and so forth), and then (si 111), by dividing itself into fifty, the "garland of the fifty phonemes" and then the fifty Rudras. (The context, it is true, is about the emergence of various mantras). The bhütalipi is described in ST, chap. 4, where it is said to be very secret and not to be known easily. It consists of the following phonemes, classified in nine vargas: (1) the five short vowels, a, i, u, r, /; (2) the four diphtongs, e, ai, o, au; ha and the semi-vowels arranged in this order: ya, ra, va, la, and finally (vargas four to eight) the five classes of consonants, given, however, in an irregular order, beginning with the nasal (thus na, ka, gha, ga); finally (9): the sibilants sa, sa, sa. The bhütalipi plays a particular part in the worship of the srlcakra deities such as described in the YH. Amrtänanda explains in his commentary that bhütalipi appears when the kundalinl, rising from the mülädhära, pierces the granthis and cakras tiered along the susumnä (ibid., pp. 328, 335, 344). KKV, 27 mentions it, but as a gross, manifested [bhüta) form of the phonemes. It is also found in the Phetkârinitantra, chap, 18 (Tantrasangraha,

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interpretations, the coiled kunçlalinï forms as many rings around the bindu as there are phonemes; other texts, as we have seen,175 describe them as placed on the petals of the cakras or on the triangle enclosing the bindu: those are details of secondary importance. Most important is that phonemes are present right from the beginning—and this view is held by all the texts (including Vaiçnava works such as the ABS—which may, however, have borrowed the notions from the Saiva)—and that they participate in the nature of the supreme energy, viz., of Siva and Sakti, or of Visnu and his Energy, a notion that is equally admitted although expressed in various ways. The ST176 does it, stating that since the bindu is solar in nature, that is, produced by the conjunction of a fiery and a lunar element, phonemes also participate in this threefold nature since they evolve from bindu. Now, this threefold nature is also that of the three main powers of will, cognition, and action, and also that of Siva, Sakti, and their conjunction: that, in fact, of all the triads. Of course this threefold nature will also be present in the phonemes that make up the words of ordinary language, in vaikharV11 Abhinavagupta and his commentators will give a more philosophical (and more grammatical) expression to the idea, in the theory of the phonematic

vol. 2, p. 214). I do not know the origin of the bhutalipL One may note, however, as regards the number of its phonemes, that the aksarasamämnäya of Pânini is comprised of fourteen groups of letters totaling forty-two. 175. Cf. supra, pp. 133ff. 176. 571.112-13 (vol. 1, p. 64): nirodhikä bhaved vahnir ardhenduh syän nisäkarahj arkah syäd ubhayor yoge bindvätmä tejasäm nidhihj jätä varnä yato bindo sivasaktimayäd atahj agnïsomâtmakàs te syuh sivasaktimayäd rave!?/ yena sambhavam äpannäh somasüryägnirüpinah/ / (Nirodhikä, ardhendu, and bindu, in this passage correspond, at the human level, to the threefold division of bindu into näda, bïja, and bindu); cf. supra, pp. 116-17. 177. Infra, p. 157.

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emanation, by positing the presence of a, Siva's threefold energy, in all the other phonemes.178 The phonemes thus appearing in the mülädhära, that is, at the cosmic level of the siva and sakti tattvas, are there in the most subtle form. They appear first, as we have said,179 in the form of what is sometimes called the mass or totality of sounds: sabdaräsL Once they have progressed beyond the initial movement,180 the phonemes, prior to their distinct emergence, and when being yet but energy, are termed as mother-energy, "little mother"—mätrkä—of Speech and of the universe. "The mother unknown 181 [to those who are

178. Cf. chap. 5, p. 236; cf. also TA 3.220 (vol. 2, p. 207), which quotes the Siddhayogesvarlmata as saying: "The kuriçlalinï is the seed [the emanation], she is alive and in the nature of Consciousness. Of her is born the triad of the Absolute (anuttara), of will, and of unfolding, and hence the phonemes." (Abhinavagupta chooses the triad anuttara, icchä, and unmesa (-jnäna) rather than icchä, jnäna, and kriya, on phonetical grounds, these three powers having a, i and u, the first three vowels, as their initials). This triple energy, he further states, (Ibid., si. 221-22) generates the phoneme a from which all the others are issued. The ABS, chap. 16, also relates the emergence of the phonemes to the awakening of the kuntfalini, described as kriyasakti, made of sabdabrahman, and rising from the müiädhära toward the higher cakras; the only mentioned stage of Speech is pasyanti (ABS 16.54ff., vol. 1, pp. 147ff.). For the ABS, a is somehow also present in all the phonemes. 179. Supra, p. 135. 180. Sloka 199 of the eleventh patala of the 5vT(vol. 6, p. 112) says: "There is no higher wisdom than that of the mätrkä's." Commenting on this, Ksemaräja states that energy as mätrkä is, in the highest sense, the conscious self-awareness (vimarsa) of the totality of sounds (sabdaräsi), which is in the nature of the unalloyed rapture (camatkära) experienced by Siva when looking at the universe contained within himself in the countless forms, "expressing" and "expressed," of which sabdaräsi is the archetype. Therefore mätrkä is indeed the moment of self-awareness (vimarsa), which is Sakti and which logically follows the initial movement of light (prakäsa) and rapture or wonderment that are Siva. 181. Ksemaräja uses much the same expression in his commentary on SvT 1.31 (vol. 1, p. 26): mätrkäm pasunäm ajnänäm visvamätaram sarvamantratantrajananïm. "Mätrkä, the mother of the universe, unknown to the bound creatures, begetter of all the mantras and Tantras." Mother of the universe issued from sound or from the Word, the mätrkä binds

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fettered by the triple impurity], writes Ksemaräja in his commentary on the Sivasütra, is mätrkä, the begetter of the universe, who assumes the form of the phonemes from a to ksa"nl As such, while being one of the highest stages of Speech, she is the root of its lowest forms, those of the various scriptures of the tradition, as well as those of the limiting powers of cognition and of the various activities of human beings.183 In the commentary on another sütra of the same work, Ksemaräja states again, referring to the Mälinlvijayottaratantra, that the supreme energy, having divided itself into the three powers of will, cognition, and action, and assuming the forms of vowels and consonants, becomes mätrkä, the mother of the phonemes from a to ksa expressive of Siva, Sakti, Mahesvari, and so forth. She permeates all the levels of thought or perception, whether discursive or undivided, in all knowers, supporting by inner awareness all sounds, gross or subtle. By presiding over the deities that reign on the different phonemes or groups of phonemes, she gives rise variously to wonder, joy, fear, attachment, aversion, and so on, and, by concealing the real, unfettered nature of consciousness, she brings about the limited, dependent nature of embodied creatures.184 But mätrkä can be known: to put it in the very words of the Sivasütra: "The perfect knowledge of the wheel of mätrkä [can be attained by the disciple]."185 The knowledge of the true nature of the

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185.

those beings who are engulfed and fettered by the flood of samsara. As the mother-energy of the phonemes making up the words of language, she enslaves those who, for want of the necessary knowledge, are bound by the net of words or blinded by the false glamour of words. To know her is to return to the source of Speech and of the universe; it is the liberation of the human being and the cosmic résorption. SSV 1.4 (p. 16): tasya ädiksäntarüpä ajnätä mätä mätrkä visvajananu Cf. ibid., p. 17. SS V 3.19 (pp. 101 -02): pâramesvarî parâvâkprasarantï icchäjnänakriyärüpatäm sritvä bijayonivargavargyädirüpä sivasaktimahesvaryädiväcakädiksäntarüpäm mätrkäimatäm sritvä, sarvapramätfsu avikalpakasavikalpakatattatsamvedanadasäsu, antah parämarsätmanä sthülasüksmasabdänuvedhanam vidadhänä, vargavargyädidevatädhisfhänädidvärena smayaharsabhayarägadvesödiprapancam prapancayanti, asamkucitasvatantracidghanasvasvarüpam ävfnvanä samkucitaparatantradehädimayatvam äpädayati. SS 2.7: mätrkäcakrasambodhah.

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mother-energy of the phonemes is, finally, the knowledge of energy itself, whose nature, truly, is not different from that of Siva.186 This knowledge, according to Ksemaräja, is obtained through the science of the phonematic emanation such as expounded by Abhinavagupta in the TÄ and the PTV. This science had probably never been expounded as exhaustively as by the latter at the time when Siva disclosed the Sivasütras to Vasugupta. Yet its scheme, based on ancient cosmogonie notions and traditional phonetics, was, as we have seen, already accepted and found in various Tantric schools. As far as the Trika is concerned, they occur notably in the Malinïvijayottaratantra, a text held by the writers of this school as highly authoritative.187 We shall see later (chap. 5) the exposition of Abhinavagupta and his disciples. Here let us simply see how phonemes issue from the kundalinl and, to this end, the best course is probably to turn to the MVT. Siva's energy, according to this Tantra, first assumes the form of the three powers of will, cognition, and action (which corresponds to the tripartition of the bindu). "And then," the AfFrsays, "this leader [of the gods], though she be of only two aspects, reaches down, by means of further divisions and 186. Cf. Ksemaräja's quotation of the Tantrasadbhava in SSV 2.3 (p. 51): "All mantras consist of phonemes whose nature is energy, O dear One. But âakti should be known as being mätrkä, whose nature is Siva." This precedes the quotation translated supra, pp. 128ff., which describes the arousal of the kundalinl and the emergence of phonemes, following which Ksemaräja again states that the mätrkä has for its nature the energy of the supreme word of the supreme Bhairava: parabhairaviyaparäväksaktyätmakamätrkä. j Bhäskara, in his commentary on the same sütra (SS Van., 2.7), j defines the mätrkä as the Lord's self-luminous supreme power of action, j Her circle consists of all the kaläs. She comes from Siva's power of will, \ when he desires to manifest his power. She is the vivifying breath of the whole manifestation, She is to be equated with the "unstruck" sound | (anähatanäda), and is the Word as containing the fifty phonemes | (Ibid., pp. 35-37). \ Cf. NT 21.38: "When dividing into eight and assuming the form \ of the phonemes, the Supreme Goddess is power of action and called \ mätrkä; then she is in the form of sound (dhvani), sphofa, and so forth." \ 187. Cf. chap. 2, p. 64. See also 5vT(first pafala), a text referred to both by the commentators on the Agamas and by the followers of the Trika.

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because of the condition peculiar to created objects, to the multiplicity, like the miraculous wish-fulfilling jewel. Assuming the nature of Mother (mätrbhävam), she divides herself into two, nine, and fifty, [forming thus] the garland of letters (mâlinï). She is twofold because she splits into germ (bïjâ) and womb (yoni). The germs are the vowels, the womb is the consonants ka9 and so forth. She is ninefold when, divided into phonemes, she irradiates fifty rays. The germ, here, is Siva; Sakti is known as the yoni. The energy of Sambhu thus divides herself into [divisions forming] his expressive (väcaka)im aspect. The eight groups of phonemes must also be known as corresponding respectively to Aghora and the others, and to the eight [Mothers], Mahesvari and the others."189 The main interest of this passage is that it expounds the most widely accepted divisions of the mätrkä and the phonemes.190 The initial twofold division—seed (bïjâ) and womb (yoni)—is the basic one, for it corresponds to that of Siva and Sakti: creation comes into being through their conjunction. Vowels (svara), which are aspects of Siva, are the seeds or germs. Consonants (vyanjana) are energy and womb;191 as such they are held as inferior to vowels, which come before them and give them birth. They are, in fact, enumerated after the vowels in the varnasamämnäya. With respect to the tattvas, the vowels are held as corresponding to Siva, whereas consonants correspond to energy and to all of its contents, namely to all of the other tattvas from sakti down to the earth. The division into vargas is that of the groups of phonemes. There are either nine or eight vargas: the former is comprised

188. Which is to say that Siva brings about the various classifications of the phonemes, which are the sound-energy that precedes and gives rise to the objective world forming "that which is to be expressed" (yâcya). Cf. supr, p. 98. 189. MVT 3.8-13 (p. 15). 190. Bhäskara's commentary on Sivasütra 3.19 (SS Van. 3.19, pp. 60-61) gives an entirely similar exposition. 191. The MVT (si. 25ff.) adds: "From the particular interaction of these energies of the phonemes arise the countless sound combinations of which the scriptures consist and which pervade the cosmos,"

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of the vowels (avarga); the five classes of consonants, arranged in their articulatory order; the semi-vowels; the spirants or fricatives; and finally ksa, which makes a class of its own. The latter, with eight vargas only,192 counts k$a (which is actually a combination of two phonemes) with the spirants.193 Each of these eight groups is presided over by a goddess or divinized energy (adhisfhätrdevatä); the MVmentions Mahesï, Brahmanï, Kaumäri, Vaiçnavî, Aindrï, Yâmyâ, Cämun<Jä, and Yogïsï.194 The division into fifty phonemes is the usual one: that of the varriasamämnäya, where the fifty phonemes are arranged as follows: sixteen vowels (svara), being: the nine short and long vowels with / in addition (the existence of which accepted on grounds of symmetry by some grammarians, is purely theoretical), the anusvära and the visarga;195 then the twenty-

192. For instance, SvT 1.33-36; NT21.38. 193. Strictly speaking, the term varga is to be applied only to the twentyfive consonants from k to m, arranged in five classes: gutturals, palatals, cerebrals, dentals, and labials, in their articulatory order. 194. The lists differ. SvT, 1.33-36 gives: Mahâlaksmî (avärga), Kamalodbhavâ (ka\ Mahesanï (ca\ Kumärikä (/a), Nârâyanî (ta), Värähi (pa), Aindri (antahsthä), and Cämun^ä (ü$man). The varga group of adhisfhätrdevatas is quite similar to that of the seven Mothers, or Great Mothers (saptamätr, mahämätr), who govern the indriyas. In the commentary on SvT 1.33-36, Ksemaräja assimilates the seven Mothers with those who govern the vargas of the consonants. When eight in number, as Astamätrkä or As^amätarah, they are often known as mistresses of the eight mahâsiddhis, the main supernatural powers achieved through the practice of Tantric yoga or ritual: thusA^/4 1.II and 156-57 (pp. 28 and 126) or J7/3.115-124(p. 314-15), where the Mothers abide in the sricakra and bestow supernatural powers upon those who worship them there. For the mätrkäs found in the pantheons of various sects, which differ in names and numbers, cf. Th. Coburn's study, Devïmâhâtmya: The Crystallization of the Goddess Tradition (Delhi: Motilal Banarsidass, 1984), appendix A, pp. 313ff. 195. The anusvära is not a vowel, but since, as its name indicates, it is pronounced after a vowel, it was probably destined to follow the vowels in the enumeration of the phonemes. Moreover its written form (that of the bindu) made it somehow necessary that it should be placed in Siva. As to the visarga, its written form being a splitting of the bindu into two, it naturally follows it, and precedes the consonants that it "projects" (vi-srj). Cf. chap. 5, pp. 272 and 277.

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five consonants (sparsa), the four semi-vowels {antahsthâ\ the four spirants (üsman),196 and finally the compound phoneme ksa, the addition of which is sometimes justified on theoretical grounds because it logically fits in a given metaphysical system; but the real reason of its being placed there is difficult to ascertain,197 except perhaps as a means to have fifty phonemes198 rather than forty-nine. Naturally, since each phoneme is a form of energy, it is correlated with a deity. There are several texts199 giving differing lists of these fifty divinized energies. Finally, another and much less known arrangement of the phonemes is to be found in works of the Kubjikä and the Trika tradition, for instance the MVT: it intermingles consonants and vowels and is called uttaramâlinï or simply mälinl We shall see it later on (chap. 5),200 when studying the phonematic emanation (yarnaparämarsa). In that phonetic cosmogony,

196. For the terms antahstha and usman, cf. chap. 5, pp. 300-301. 197. Some texts, usually later ones, list fifty-one phonemes instead of fifty, by adding the "vedic /" (off), a sign long fallen into disuse. For instance, the Pädukäpancaka (for the akaiha triangle), or Bhäskararäya who, commenting on LSN (p. 207) that calls the Goddess pancäsatpitharüpini, explains that this is to be understood as meaning "having the form of fifty-one pïfhas corresponding to fifty-one phonemes" . . . 05 is also to be found in the ABS 16.95. 198. The case of the sequence stop + fricative, k + 5, is in fact a peculiar one. ksa has been described by Indian phoneticians as a single and indivisible unit; the evolution in prâkrit of this group differs from that of other comparable groups; ksa, also, was written with a single, particular sign in older Indian scripts (Gândhârï, Karosthï). The presence of ksa among the phonemes as a specific phonetic unit may thus well be less fortuitous than one may be tempted to believe. Cf. W. S. Allen, Phonetics in Ancient India, p. 78-79. 199. For instance, MVT 3.17-23, enumerating the sixteen energies issuing from Rudra (for the vowels), and the thirty-four from Yoni (for the consonants). The 572.29, gives a list of fifty Rudras, then of fifty energies, then of fifty aspects of Visnu with their fifty energies, all of them related to the phonemes. 200. It will be found in MVT 3.35-40, where it is described as an arrangement of Siva's power helping primarily to achieve a purpose, and, in particular, as having to be used for the assignation (nyäsa). MVT3A3 assimilates the fifty phonemes with the fifty Rudras. The

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as described by Abhinavagupta and Jayaratha, the mâlinï appears at a lower level of the Word than the mätrkä, which, issuing from paräväc, is in pasyanti,201 whereas mälinl is in madhyamâ. On a still lower level appear the phonemes of manifested and articulated speech, vaikharl However, these phonemes retain the features received from the phonic energy that produced them. Thus we find that the ST— which at the close of the first chapter restated the triple character, solar, lunar and fiery, of all the phonemes—says at the beginning of its second chapter {si 8), dealing with the phonemes empirically manifested through the contact of breath with the speech organs, that these phonemes are all, in their essence, Siva and Sakti, that is, in the nature of the highest energy. Then it enumerates several classifications which mention precisely their supreme nature, and then enumerates202 all the deities related to them. Vowels, according to the ST in this passage,203 are lunar, consonants solar, and the rest of the phonemes (described as "those covering all cases": vyäpaka), that is, semi-vowels, spirants, and ksa, are fiery.204 Among the vowels themselves, ritual assignation of the fifty Rudras (the first one being Srikantha) with their consorts, termed srïkanfhâdinyasa, is found in various texts of the Kaula tradition, and also in the Agni Purâna, chaps. 145 and 293. This relationship between the Rudras and the mätrkäs is also mentioned in ABS 16.104. Abhinava (TÄ 15.129-31) says that there exist a number of divisions of the phonemes—the Kulaputtalikä (?) for instance—of which the mâlinï is the chief one: säsiresu bahudhä kulaputtalikädibhir•/ j bhedair gïtâ hi mukhyeyam nâdiphânteti 201. 202. 203. 204.

mâlinï/.

He relates the mâlinï with the Rudras: mâlinï mâlitâ rudrair (Ibid.). Cf. chap. 5, pp. 312-320. Cf. preceding page, n. 199. ST 2.3-6 (vol. 1, pp. 65-66). This distribution is found again in a number of works. Thus YH £>/, p. 199: it is the rule with the Srividyä. The S^correlates this triple division with a distribution of Siva's limiting powers (kalâ) into thirty-eight (ST 2.12-16, vol. 1, pp. 72-73) in the following way: There are first the sixteen lunar kaläs of the vowels, then the twelve solar kaläs for the twentyfour consonants from ka to bha, which are arranged in pairs taking

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the short ones (hrasva) and bindu are solar and male; the long ones (dirgha)205 and the visarga are lunar and female;206 the four retroflex are neuter;207 this twofold classification may letters from both extremities of the list (ka-bha, kha-ba, ga-pha, etc.); finally, ten fiery kaläs for the vyäpaka. Ma is not included in the list, but this is because it is considered as representing Siva, namely the whole collection of kaläs. The division of Siva into thirty-eight kaläs is accepted by the Saivägamas. See, for instance, the chart of the thirty-eight kaläs, related to the five "faces" of Siva (Sadyojâta, and so forth), according to eight Ägamas or commentaries in N. R. Bhatt's edition of the Rau, Vp, vol. 1, p. 28 (Pondicherry: IFI, 1961). This same division is related by the commentator on the £T(lbid., p. 72) to the division into three of the pranava om: a is the emission (visarga) and lunar: the sixteen vowels; u, the emission of energy, stands for the consonants; and ma for the vyäpaka. Jayaratha's commentary on a passage of the Tanträioka (TÄ 3.221-22, vol. 2, p. 210) about the threefold and fivefold visarga (for those, cf. chap. 5, pp. 289-93), alludes to this division into thirty-eight kalâs, then called bindumälä, the garland of bindus which, we are told, pervades the entire universe. There is, in this case, a coalescence of the notions of the energy of the prariava, of that of bindu and visarga, and of that of all the phonemes— for those are all symbols of the various dividing forces existing in the energy of the Word. 205. The short vowels are i, u, (r and /), e, and o; the long are â, i, ü, (fand /), ai, and au. 206. It may be noted that the ST, in its previous chapter (cf. supra, pp. 114-19) when discussing the division of bindu, related the Siva aspect and aparabindu with fire and not sun, and Sakti and blja with the moon: because the lunar, female character of the energy—sakti—is in no way questionable. Sun and fire, on the other hand, are interchangeable: in TÄ 3.114, comm., sun + moon - fire, whereas according to TÄ 3.67, comm., the sun is placed between moon and fire. A confirmation of this classification is to be found in ST 2.7, for which short vowels are in pingalä and long ones in itfä; now pingalä is the channel through which flows the präna corresponding, as we have seen, to bindu, therefore to Siva and sun, whereas through iclä flows apâna, corresponding to nâda, energy and moon. In the diagram of the Kâmakalâ, Kama is bindu, sun—male and prakäsa; Kalä is visarga, moon (and fire)—female and vimarsa (that is, energy). Similarly, in ABS 16.79 (vol. 1, p. 150), the seven short vowels are called "sunbeams" (süryakiranäh) and the long ones "moonbeams," the short flowing during daytime through pingalä and the long at night through i
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appear inconsistent, for if the sixteen vowels are connected with the lunar aspect, how could some of them be connected with the solar aspect as well? As it is, those are inseparable aspects since the whole and indivisible nature of Siva and Sakti is present in every phoneme. Also, vowels are necessarily lunar inasmuch as they are sixteen in number, a figure, as we have seen above (p. 90), symbolically related to the moon. This combination of the solar and the lunar, using the numbers twelve and sixteen, occurs also in Abhinavagupta, in connection with the emergence of the vowels. Thus, when describing the "utterance" (uccâra) of the phonemes by consciousness, the TÄ (5.63-67), along with Jayaratha's commentary, gives as appearing first the twelve vowels from a to visarga minus the four "liquids" r, f, /, and /. These, named amrtavama, "ambrosial phonemes"208 and therefore lunar and full or plentiful (pürnä) in nature, appear after the first twelve, thus completing the collection of sixteen vowels: the sixteen kaläs of the full moon, together with the three powers of will, cognition, and action. This mass of phonic energy is then "disturbed" (ksubdha) and gives rise to all the consonants from ka to ksa. Henceforth there is thus both consciousness and all that can be known by it: the knower and the knowable. The same solar and lunar nature of the movement and stages of consciousness (and of speech) is found also in TÄ chaps. 3 (120ff.) and 4 (23ff.), as well as in the PTV, which distinguishes between twelve and sixteen kaläs.209

208. Cf. infra, chap. 5, p. 254ff. 209. The speculations of Abhinavagupta and Jayaratha in this passage are based upon notions that are distinctive of the Krama tradition, for which, among the wheels of energy which connect the knower with the world and the Absolute (a typical concept of this system), there is a wheel of light (prakäsacakrä) with twelve rays—twelve kaläs—where abide the sun—corresponding to the knower and the means of knowledge —and the twelve vowels (minus r, r, /, and /); and a wheel of bliss (ânandacakra\ with sixteen rays—sixteen kalâs—containing the whole of the sixteen vowels, which is lunar, full (owing to the amrtakalâs), and where the knowable predominates. Thus there are two moments of consciousness: first, one of self-awareness, then one of awakening to the world. In chap. 4 (I27ff., vol. 3, p. 136ff.), dealing with the wheels of consciousness (sawvivvakrü\ Abhinavagupta describes two such wheels, with

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As the reader may have noticed, the cosmic and human manifestation of Speech, the condensation of the sound of brahman leading toward language, occurs not only through the emergence of the phonemes but also through that of mantras which, notably in the hierarchy of knowers (cf. supra, p. 104, n. 54), form a very high and sometimes even a supreme form of Speech. Like speech itself, these mantras are sometimes described as emerging with the cosmic rising of the kuriçlalinl For instance, describing the latter when she assumes the form of the bhütalipi and of the fifty phonemes, ST 1.56-57 (p. 45) says that she thereby generates a universe "made of mantras" (mantramayam jagat). And Räghavabhafta, when commenting on this passage, says of the kuruialini that she is bhütalipimantramayïm prior to her being, with the fifty phonemes of the mätrkä, mäirkämayim. Chapter 7 of the ST itself expressly describes the bhütalipi as a mantra. The texts describing the rising of the kuntfalini always relate her (in various ways) to mantras and phonemes as well, at both cosmic and individual levels. Moreover, we know that the manifestation of Speech, at the highest level, often assumes the form of either OM or AH AM (or of hamsa, cf. supra, p. 142, n. 158), or else of SAU& the "heart bïja," or of any other mülamantra. Mantras, in this respect, though consisting of phonemes, are looked upon as their source: as the supreme Word. In such a perspective, the utterance of a mantra is identical with that of the Word which creates the world.210 Coming back to the traditional divisions of the Sanskrit phonemes and thus to terminate with the manifestation of twelve and sixteen rays, with reference to the Yogasamcaratantra, probably a Kula text (cf. HTSL, p. 49). On this subject, see TÄ 5.63-67 (vol. 3, pp. 367ff.); PTVpp. 205-06 (and R. Gnoli's very helpful note, pp. 130-31 of his translation of this text); and MM and Parimala, 36-38, pp. 93ff. (pp. I23ff. of L. Silburn's French translation). 210. Cf. infra, chap. 7, p. 380. The Sanatkumärasanthitä,

Inârarâtra,

2.1-15,

describing how the phonemes arise from each other, from a to k$a, says of this process: mantroddhäraip pravakcyämi. It then enumerates the fifty devatâs of the phonemes, then sixty-four pufas, which are probably bijamantras (Ibid., tl. 30ff)-

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sound—since with phonemes we come to the constituents of articulate speech (whether these phonemes emerge with the rising of the kuriçlalinî or in some other way)—it may be worth mentioning before closing this chapter that the fiftyfold division is not the only one to be found in Indian thought and to be used phonetically and metaphysically, notably in the Trika. This division is of course the most frequent one; it is the norm, since it is that of the forty-nine phonemes (plus ksa) of the Sanskrit alphabet. Two additional divisions are also in use in our texts, though never to the extent of those based on the "garland" (mäla) of the fifty phonemes. They, too, rest upon the analyses of Indian phoneticians, used so as to support the notions current in the Saiva or Sakta traditions and taken up notably by the Trika. One numbers sixty-four phonemes (varria), the other eighty-one padas. In the PTV (pp. 191-92) Abhinavagupta quotes a verse from the Trikaratnakula: "This mätrkä, considered as divided in eight times eight, is the wheel of the Kula, pervading the universe," and explains that the jihvämüliya and the upadhmânïya can be added to the sixteen phonemes from a to visarga, the five nasal phonemes, the yamas2n to the nasals, and that the seven phonemes da, dha, ya, ra, la, va, and ksa may be uttered in two ways: in the usual way or with less effort (laghuprayatnatara)212 which makes sixty-four varrias in all. 211. The jihvamuiiya ("formed at the root of the tongue") is the element into which the visarga is changed before a guttural; the upadhmäniya is substituted for the visarga before a labial. The yamas ("twins") are nasal phonemes—with no written forms but discerned by Indian phoneticians—which are a transitional sound intervening between a consonant and a nasal. All these phonetic elements (with anusvâra and visarga) are known as ayogaväha. For these terms see L. Renou, Terminologie grammaticale du sanskrit (Paris: Champion, 1957); W. S. Allen, op. cit., pp. 75-78; and K. V. Abhyankar, op. cit. It should be noted that Indian grammarians usually mention only four yamas. But then there would be only sixty-three phonemes, a nonsignificant figure, whereas sixty-four is a traditionally meaningful number, hence the fifth yama. 212. PÄ 8.3.18 mentions this utterance only iov ya and va. Cf. Renou, ibid., p. 262, s.v. laghu. V. S. Abhyankar, op. cit. s.v. laghuprayatna. More explict on this subject is W. S. Allen, op. cit., pp. 67-69.

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The sixty-four varrias are distributed as follows: •r"~~

vowels jihvâmulïya and upadhmânïya 5 groups of consonants from ka to ma 5 yamas da, clha, ya, ra, la, va, k$a shorter semi-vowels spirants ksa Total

' ••..

t6 2 25 5 7 4 4 J_ 64

The use by such authors as Abhinavagupta of this distribution into sixty-four is obviously due to the symbolic significance of this number in the Saiva or Säktasaiva systems. Sixty-four is eight times eight. It is the number of the Bhairavägamas (or of the groups of Tantras). The figure eight is especially related to the Bhairava cult of the asfabhairavas) and to the Goddess (the as(amätrkäs), and so forth. Since Abhinavagupta refers in this connection to the Trikaratnakula, this distribution of the phonemes may be held as a Kaula feature. However, descriptions of the phonetic process by Indian phoneticians based on Pänini to which Tantric works refer, are obviously much earlier than these works. These, therefore, in this particular case as well as in all their esoteric phonetic speculations, have adapted phonetics to suit their purpose, with myth and theology giving them new colors and above all their own interpretations. Sixty-four, in fact, had been holding from a remote past, a prominent place in Indian cosmology and ritual. The Brhatsamhitä of Varâhamihira (sixth century), for instance, to mention but this one text, prescribes two types of diagrams for the building of temples: with sixty-four and eighty-one squares (parfas),213 a formula found also in the Ägamas. Sixtyfour is also four times sixteen, the number of parts into which Puruça is divided. A number of other instances of the impor-

213. See, for instance, S. Kramrisch, The Hindu Temple (Delhi: Motilal Banarsidass, 1976)» vol. 1, pp. 46ff.

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tance placed on numbers six, sixteen (thirty-two), and sixty-four could be cited.214 As the number eighty-one too occurs in ancient cosmogonie and ritualistic speculations (the vastumariçlala numbers either sixty-four or eighty-one padas), it is not surprising that it should occur also in the mantrasästra, notably in connection with the basic elements of all sacred texts and mantras: the varrias, which, while remaining forty-nine or fifty in number, may be considered as arranged into eighty-one padas or ardhamâtrâs, half-morae.215 214. The distribution of varrias into sixty-three or sixty-four occurs in AgniPur., chap. 336, a section dealing with phonetics and prosody: trisasfify syur varria vä caturadhikähi. We also find sixty-three varrias, but in a different arrangement, in Ksemaräja's commentary on the fourth stanza of the Sämbapancäsikä, which reads: "Word arising from the dwelling place of Mitra and Varuna! I bow before the visionary {pasyantï), the first-uttered, and next before the intermediate seated in the intellect, and last before the corporeal (vaikhari) born in the mouth, through the speech organs which, once they came to be, are struck by breath and give birth to the sixty-three phonemes (trisastim varnäri)" Ksemaräja, referring to Bhartrhari (placing parä väc, however, on the summit), comments on this stanza by first giving a brief outline of the emanation of Speech. Then he gives the following arrangement of the phonemes: a, i, w, and r have three forms, short, long, protracted, numbering therefore as / has only two forms, short and protracted, hence e, ai, o, and au have two forms (long and protracted), hence 4 * 2 = 25 consonants, from ka to ma, have but one mäträ each, hence 4 semivowels and 4 spirants with one mäträ, hence 4 yamas, jihvämüliya, visarga, anunäsika, and upadhmârnya, all with one mäträ each Total

12 2 8 25 8 _8 63

This results from counting the morae (mäträ) thus: short phonemes (hrasva) as having one mora; long (dïrgha), with two; and protracted (pluta), with three. 215. Cf. 7/Ï K, vol. 2, p. 190: ardhamätragarianäkrameria ekasïtipadâpi devï varriapaneäaatyeväntarbhavayi$yate, ity äha: ekäsitipadä devï hy atrântarbhavayiçyate I /197/ /

164

Vâc

Abhinavagupta describes this division of the vamas in TÄ, sixth ähnika, where he explains, among other things, how to conquer time through the control of prâna; this can be achieved notably by lengthening the breathing process more and more, up to the duration of cosmic cycles. An operation such as this is also both human and divine, or rather it is a human practice having its foundation in the Godhead; for the breathing movement is also the vital-cosmic movement of präna and apäna—which are themselves assimilated with dyads that we have already seen: sun-moon, bindu-näda, and so forth, the phonic energy flowing during this practice from the heart center to the dvädasänta. There again we see how the power of Speech evolves from the highest stage, the anähata näda, down to the "subtle," then "gross" phonemes, and finally to words and syllables (padas) of which a mantra consists. The relevant passage of the TÄ (6.216-28, vol. 4, pp. 177-86), describes how, with the movements of the "breath," arise in succession short and long vowels, diphthongs and liquids, followed by the consonants from ka to sa, and finally sa, with bindu and ha. This is a spontaneous {ayatnaja) arising, since it is the very movement of the Godhead toward the manifestation of speech. Such speech, in the event, is not language, but a particular mantra, the vyomavySpinr a long formula consisting of eighty-one padas, each of which being (depending on the type of mantra being described) either a syllable, a word, or a short sentence.216 As for the phonemes "Though the Goddess has 81 padas, if the half moras are reckoned [these] are to be included in the 50 phonemes. Therefore he says: "The Goddess with 81 padas shall be here included in [the 50 varnas]" Cf. also 75, chap. 1, p. 17: . . . ekaikaparämarsaprädhänye pancmadâîmakatâj taträpi sambhavadbhâgabhedaparâmarsane ekasïtirupatvam / : "When [within the Lord] separate and successive awarenesses [of the phonemes] predominate, He divides into fifty. If, moreover, there occurs an awareness where all the different [possible phonematic] divisions are contained, [He takes on] a form [divided into] eighty-one." 216. Cf. Matangapärameavarägama (Kriyäpäda, Yogapäda. and Caryäpäda), critically edited by N. R. Bhatt (Pondicherry: IFI, 1982), introduction.

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of the varnasamämnäya, one gets eighty-one padas (which, in fact, are half-morae—ardhamätras—normally half a short syllable in length) by dividing the varnas as follows (TÄ 6.225-26): 5 short vowels: a, i, u, r, and /, hence 5 x 2 = 10 8 long vowels: ä, ü ü, F, e, ai, o, and au, hence 8 * 4 = 32 / has but a protracted form with three morae, hence 3 X 2 = 6 33 consonants, from ka to ha, each with half a mäträ 33^ Total 81 From this division the yogin goes on to the words and sentences of the mantra vyomavyäpin. This mantra, while thus seemingly derived from the phonemes, is nonetheless said by Abhinavagupta to be the root of these eighty-one padas: Siva himself, he says, (si. 227-28), taught it in the Matangatantra. As it is, the Mat Par, Kp 1.60ff., elaborates on this mantra extensively. Here again this is a case where the hierarchy varnamantra is reversed, but this does not go against the essential nature of mantras. After having thus seen the cosmic evolution of sound down to the phonemes and nearly to language, we must now go into further details as to the meaning and significance of the four levels of the Word, of which so far we had but just a glimpse.

pp. 11-16 and text pp. 16ff., with a chart of this mantra, pp. 25-26, giving the number of padas and varnas. The vyomavyäpin occurs in other Ägamas as well: Raurava, Vp., chap. 10; Uttarakämika, and so forth. The Sv T (chaps. 4 and 5) also describes a mantra with eighty-one padas which it calls vidyäräja, but this is something different: the padas form one of the six adhvans (cf. infra, chap. 6).

The Levels of the Word

The evolution of sound-energy may also, as we have seen, be described considering the Word as passing through four successive stages or levels, or more exactly, through three stages, from one primal, supreme condition somehow retained in subsequent stages. Such evolution is parallel and analogous to the evolution we have just described, and it will be found again in connection with the phonematic emanation. But it may be examined separately so as to bring out its characteristic features. The theory of the four levels or stages of Speech, in addition to its main aspect, which is cosmological, (for it is also a description of how the universe emerges from and through the Word) has another, very valuable, aspect related to the philosophy of language. In fact, it is with one of the most eminent representatives of this philosophy, Bhartrhari (presumably about the middle of the fifth century A.D.),1 in the first book of the Vâkyapadïya ( VP), that one of the earliest formulations of the theory of the three stages of Speech (trayl väc) is to be found. This notion of the stages of Speech, and their names—pasyantï, the "visionary" speech, madhyamä, the "intermediate," and vaikharï, the "corporeal," which is articulated speech and sound as perceived by the ear—may possibly be earlier than Bhartrhari,

1. For the date of Bhartrhari, long considered as belonging to the sixthseventh century, cf. notably: Hajime Nakamura, Tibetan Citations of Bhartrhari's Verses and the Problem of His Date, in Prof. Susumu Yamaguchi Presentation Volume (Kyoto: 1955), pp. 122-36. 166

Levels of the Word

167

but there are, as far as I know, no actual elements to prove conclusively how ancient the theory can be. We saw, however, that, much earlier than Bhartrhari, the much quoted hymn of the Rg Veda (1.164.45), had already distinguished four forms of väc, and that speculations about correlative quadripartitions of speech and the universe occured even in the Upaniçads.2 But if, according to grammarian philosophers, the theory of the four stages of speech can be related to these ancient speculations, such speculations, in their days, had of course nothing to do with the philosophy of speech; and to this day no text has been found that would shed some light on the origins of this theory such as expounded in Bhartrhari and his commentator Harivrsabha (who, oddly enough, propounds another quadripartition of Speech, by distinguishing between vaikhari and empirical, concrete speech, Vrtti ad VP 143, pp. 181-82 in M. Biardeau's French translation). In addition, no older texts have been found explaining this theory as it is later described by Kashmirian Saivite authors, and upon its possible connection with the earliest speculations about Speech. Whatever the origins of this theory, it is maintained chiefly in Tantrism, and notably in nondualistic Saivism, where it appears in its clearest exposition and further developments. While Bhartrhari and the author of the Vrtti on the Vâkyapadïya provided a more specifically philosophical formulation, from the standpoint of a kind of psychology of language, in Tantrism, on the other hand, it assumes its original relation to myth, and appears as linked with cosmology and mystical physiology.3 This does not mean that it was not at times envisaged from the standpoint of the philosophy of language, as will be seen when dealing with Somänanda's expositions, or those of Abhinavagupta, whose thought on this subject largely draws from the Väkyapadlya. Tantrism, however, whether dualistic or nondualistic, whether in the Bhairavägamas, the Trika, or the Saiva2. Cf. çhap. 1, pp. 20-23. 3. It may be assumed that Bhartrhari, whatever his religion, knew of Tantric speculations about speech, but there is no specific information available on this point.

168

Väc

siddhänta, generally acknowledges not three but four stages of Speech, adding to vaikharï, madhyamä, and pasyantï a fourth (or rather a first) level which is above them and contains them: paräväc, the Supreme Word.4 The existence of this supreme stage of Speech is variously justified. In nondualistic Saivism it is justified notably because it was found desirable to have, as concerns Speech—and similarly to what occurs with consciousness (in this system both are inseparable)—a level both transcendent and immanent, free of all objectivity, and yet providing its root and substratum. Furthermore this form of Saivism being äbhäsavädin, the stages of Speech are held here as real,5 for they are aspects of the supreme consciousness which becomes manifested as one moves away from the first principle that, nevertheless, never ceases to permeate and to underlie them. Consequently all the forms of Speech are eternally present, in the primordial state of nondifferentiation, in such a principle, for the principle can project, as the cosmic manifestation, only that which is within itself.6 Yet while such considerations may be used by philosophers such as Somänanda and Abhinavagupta to substantiate their refutation of Bhartrhari's theory of the three stages, it may be assumed, however, that the philosophical justification of the quadripartition of Speech is not central, and if the notion is maintained, it is primarily because of its ancient origin. Thus Abhinava's Trika combined the analysis of the stages of

4. The evolution of Speech, from para to vaikhari, is used also, sometimes, to account for the advent of revealed scriptures, described as coming down to us through a gradual condensation of the primal, supreme (para) Word. 5. Utpaladeva, commenting on SD 2.78-79 (p. 88-89), explains that the universe is born from Siva, according to his nature. Since it is inseparable from his energies, it is a form of that God. It is therefore real. jagad api tatah sivarüpät sivarüpänurüpyena tathä sarvasaktiyogät yadä prasütam tadä sivarüpam eva, ata eva ca satyarüpam. Cf. also supra, eh. 2, p. 79, and eh. 2, p. 92. 6. Despite the differences regarding para väk or other points that may arise between Bhartrhari and the Trika, Abhinavagupta, all the same, refers to him as an authority and with the respectful appellation tatrabhavant.

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speech such as found notably in the Vâkyapadïya with the Tantric speculations about the division of the Word, which, as we have seen, are very early and originate in Vedic thought. The doctrine discussed in this chapter will be that of the Trika, for this is the one that affords the most systematic and valuable exposition of the theory of the four levels of the Word. This theory is to be found in Ksemarâja, then through him, in a number of nondualistic Saiva writers of Kashmirian tradition, from the thirteenth century almost to this day—hence its importance. It should be remembered, however, that it has also been expressed elsewhere. Such accounts are no doubt less significant because much less elaborated. However, they remain interesting in that they show how this notion of the four stages of Speech—or levels of the Word—is generally accepted by, and a common feature of, various traditions. Thus, regarding Vaisnava Tantrism, one may cite the SätS (12.153, p. 245), where the vägmandala divides into three: "pasyantl and what comes after" (tridhä pasyantipürvakam). The ABS (chaps. 16 and 17), on the other hand, after the supreme Word, does not mention anything but pasyantï. These are relatively ancient texts. Other works are more explicit. Such is the case notably with the LT, which, it is true, is in this matter surely subject to Saiva influences. The LT distinguishes four stages of Speech: säntä, süksmä or pasyantï, madhyä, and vaikharl This is how chapter 51 deals with the subject: Made of pure consciousness (suddhasamvid), I first evolve (vivarte)1 into prôna, then, going through several planes, I evolve into sound (sabda), then into säntä, süksmä, madhyä and vaikharï, the discriminator. Evolving by these four forms into what expresses and what is expressed, from säntä I become sükcmä. This subtle state is twofold: sakti and näda. Being sükcmä, I evolve and arrive at the state of madhyä, which is bin du in which the totality of the phonemes (aksara) and the corres-

7. This is not the terminology of nondualistic Saivism, for here there is no parinämavada or âbhâsa.

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ponding aspects [of creation] are assembled. Evolving from madhyä, I enter the state of vaikhari, where, dividing into fifty, and so forth, I manifest myself as the phonemes and as the corresponding phenomena. He who, knowing sabdabrahman, meditates unceasingly on this process of ascension and descent (that is, dissolution and creation) enters a condition that is beyond all sound (sabdâtïtam).* This is, briefly expressed, a less intellectually elaborate description than that of Abhinava, yet it is quite similar to it. Now we shall begin with a short account of these stages of Speech such as found in TÄ, chap. 3, devoted to the sämbhavopäya, in which the disciple must become one with the precognitive impulse (icchä) of Siva manifesting the universe through vâc: When manifesting differentiation she is said [to assume] a threefold body known as pasyantU madhyamä, and vaikhari, which is gross. 11236/1 This is how Jayaratha comments upon this verse of Abhinavagupta: "She," that is, the synthetic awareness (parämarsä) whose nature is the [absolute] I (aham) and whose form is that of the supreme Word. [Vaikhari] is said to be "gross" so as to show that the other two states [of väc] are [respectively] subtle and supreme. The supreme Word refers to nothing else but itself (anyânapekçam paratvam). When this supreme sovereign, due to her innate and total autonomy (svasvätantryät), wishes to appear externally yet without producing the multiplicity associated with the process of what expresses and what is expressed (väcyaväcakakrama), since the light of pure consciousness (cit) still prevails there, she is called the Seeing or the Visionary ipasyanti) since she is a form of the Subject who sees (drastr). After this, the level of the intermediate Word {madhyamâpadà)

8. LT5\.24-32, p. 218. See also LT, chap. 57, 1-18, which again describes the unfolding of the energy of Speech through successive stages, distinguishing notably three forms of sound at every stage. Cf. infra, pp. 203-04.

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is expressed when that which predominates is the sight, or view (darsana), intermediate between the Subject who sees and the object to be seen (drsya). This is a plane where, although the process [inherent in any discourse] made of what expresses and what is expressed begins to unfold in outline, the [Word] nevertheless remains grounded in the intellect (buddhimâtraniçthà) in a form that is both manifest and unmanifest. After that, when the objective world predominates—and the clear manifestation of the multiplicity resulting from the fact that henceforth the prpcess of the phonemes together with the speech organs, the places of articulation, and the articulatory process are present— [the Word] becomes completely solid, bodily and extended, and we have the [level of speech] called corporeal {vaikharï). Such is the threefoldness of the manifestation of the universe (visvarüpatävabhäsane traividhyam).9 9. TA 3, si. 236 and comm. (vol. 2, pp. 225-26). Cf. also PTV, notably pp. 3-6, or the following passage on p. 13: "The supreme Lord, the Absolute, is the very reality of consciousness. Everything that shines in Him without any differentiation is, on the plane of pasyantu the object of an awareness (parâmrsfam) marked by a tendency towards differentiation into phonemes, words, and sentences. Then, in madhyamä, differentiations appear and the objects tend to be produced, whereas in vaikharï there is the differentiation in various words and sentences of the plane of mäyü." A short and clear exposition of the four levels of Speech is also to be found in Rämakantha's commentary upon SpK 4.18 (pp. 149-51). Similarly, in Änantasaktipada's commentary upon sütra 7 of the Vätülanätha (pp. 8-10; L. Silburn's translation, pp. 24-25). Mahesvaränanda, however, following the pentadic system of the Kxama, distinguishes five stages of Speech in the MM, commenting upon stanza 50: vaikharikä näma kriyä jnânamayï bhavati madhyamä väk/ icchä punahi pasyanti süksmä sarväsäm samarasä vrttihj j "The corporeal Speech is activity, the intermediate consists of knowledge, the visionary, then, is will, the subtle is the common essence to all [of them]." He further states in the Parimala (pp. 123-25) that vaikharï, the power of action, is ordinary speech, or language. The intermediate, a power of knowledge, is situated at the level of the intellect; this is inner speech. The visionary is the power of will (icchâ), for it corresponds to a movement toward the manifestation of speech. Then comes the subtle, a power of

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We should now further examine the characters of each of these four stages or levels of the Word, for which we shall refer mostly to Somänanda, Abhinavagupta, and Utpaladeva (and his disciple Ksemaräja).

Paräväc If we turn to the work of Abhinavagupta or Ksemaräja,10 paräväc appears as the primordial, uncreated Word, the very essence of the highest reality,11 ever-present and all-pervading.12 She is identical with the luminous, pure consciousness {cit\ which, for the Trika or for the Pratyabhijnä, is the ultimate reality.13 Like this consciousness, she is conceived of as a luminous throbbing (sphurattä),14 which is not only the throb

10. 11. 12.

13.

14.

bliss (anandasakti); this is the level where the various elements appearing in the former three merge and become one, like the different colors of the peacock's tail within its egg. This is the exertion (udyoga) of the supreme Lord ready to perceive (that is, to bring forth) the universe. Finally the supreme {para) is of the very nature of the supreme Godhead: parâmesvarasya svarüpam. Mahesvaränanda quotes on this occasion the YH, Sivânanda's Rjuvimarsinï on the N$A, the Samvitstotra; the TÄ, and even Bhartrhari, thus bringing together works which differ in their doctrines. The YH, for its part, (1.36-40, Di, pp. 54-57) paradigmatically establishes pasyantl, madhyamä, and vaikharl as arising with the archetypal "drawing" of the three lines of the inner triangle of the srïcakra, para being in bindu. Descriptions, as can be seen, may vary depending on traditions or circumstances, but the pattern, the principle, of a process going from para to vaikharl from the divine level of the Word to that of the ordinary world, remains the same. Notably PTV, TA, ÎPV, PHr, and SSV. PTV, p. 5. Satatodita (ibid., p. 13), which means that nothing can destroy her, that manifestation, which comes from her and rests in her, cannot conceal her. This term could be rendered as "eternally present," "ever acting." Masson and Patwardhan (Säntarasa and Abhinavagupta's Philosophy of Aesthetics, Poona, 1963) translate it as "which is eternally in creative motion." Cf. above, chap. 2, p. 80 and infra, p. 181. PTV, p. 13; PHr, p. 67: citprakäsäd avyatiriktä. We shall see shortly that paräväc corresponds in fact more especially to the vimarsa aspect of consciousness. PTV, pp. 6, 13.

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of pure consciousness itself, but also that of the whole cosmic manifestation shining—that is, existing—within her, undifferentiatedly. She contains, therefore, in the state of primordial undifferentiation, not only all the stages of the Word or Speech, all the phonemes, but also all the words, actions, and objects which will be produced to form the universe.15 Thus she is the receptacle and the original source of all. She is the seminal Word (wherein the "vibration" of consciousness (spanda) is but hardly perceptible) while containing nonetheless all that will come to be. The undifferentiated presence of the manifestation in paräväc and its emerging from her is sometimes expressed by equating this with the absolute "I," aham, and therefore with its three phonemes (a + ha + m) as a symbol, precisely, of the condensed form (the bindu: m) of the energy or of the manifestation (ha) in the absolute (a).16 Similarly, as will be seen in connection with the phonematic emanation, the latter first takes place as a whole in paräväc, in Siva (what is known as mahäsrsti), before it is projected and reflected onto the next levels of the energy and of Speech.17 But paräväc is more than the starting point of manifestation. She is more than the source and primal receptacle of all. And this is because of the very nature of the äbhäsa. In effect, for words or objects to exist, it is not only necessary that they should be first, undifferentiatedly, in para, but also that para should actually be present in them. Abhinavagupta clearly states this: "She is actually present at the levels of pasyantï, and so forth, for without her, darkness, and therefore unconsciousness, would prevail."18 How life and consciousness permeate the various levels of the cosmos is therefore due to their essence being the Supreme Word, who is the luminous and living pure consciousness, to their being identical in their innermost nature, and to this Word being, though transcendent, 15. Ibid., pp. 15, 184-88. 16. PTV, p. 6, and the above-translated passage of TA 3.236. For aham see the following chapter (pp. 286-89). 17. Seethe following chapter, pp. 3O5ff. 18. PTV^ p. 5: . . . taduttaraip pasyantyädidasasvapi vastuto vyavasthitä tayä vinä pa£yantyädi$u aprakäsatäpattyä jaciafäprasarigät.

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immanent to the whole manifestation. "Everything," continues Abhinavagupta, "stones, trees, birds, human beings, gods, demons, and so on, is but the venerable Supreme [Word] present in and consisting of everything, in the form of (that is, identical with) the supreme Lord." 19 Paräväc, we said, is identified with the supreme consciousness, which for the Trika is prakäsavimarsamaya, that is both undifferentiated light or pure consciousness (prakäsa), and awareness, realization of this pure light (vimarsa)2® These two aspects can never be separated and are therefore to be found in paräväc, although the latter corresponds more particularly to the awareness aspect. This is first evidenced in Abhinavagupta's statement that paräväc is characterized by camatkära21 wonder, thrill of joy, wonderment, and ecstatic rapture, experienced by consciousness at its self-revelation and its self-awareness, or when contemplating the manifestation that it holds within itself.22

19. PTV, p. 188: ata eva sarve pasänatarutiryanmanusyadevarudrakevalimantra tadisatanmahesädikä ekaiva paräbhafßrikäbhümih sarvasarvätmanaiva paramesvararüpenäste iii. (R. Gnoli emends sarvätmanaiva to sarvätmaiva). 20. Cf. chap. 2, p. 77; also L. Silburn, PS, introduction, pp. 21-23. On vimarsa, see also M. Hulin, La notion d'ahamkâra dans îapensée classique indienne (Paris: Collège de France, 1979), who suggests "resaisissement" as a rendering for vimaréa. In English, one might perhaps suggest "representation" or "self-representation." 21. PTV, pp. 6, 12. For camatkära one may refer to numerous passages in the PTV. Abhinava defines it, in the Abhinavabharatï, as "possession by enjoyment, unbroken and devoid of any dissatisfaction": atrptivyaîirekenâvicchinno bhogävesah. A. Sanderson once suggested to translate camatkära by "an act of undifferentiated subjective experience" which is precise but more in the manner of a gloss than of a translation. Cf. infra, p. 179 and 257. 22. The presence of the manifestation within the Absolute is, as we just mentioned, symbolized by aham, the perfect and full I-consciousness. Now, aham, insofar as it is regarded as identical with the "heart" (hfdaya), that is, with consciousness as the source of the energy, and notably of the potency of mantras (mantravirya), is vimaràa. So paräväc would also appear as vimar§a insofar as it is identical with aham; cf. PHf, p. 67: para vâk àakti is pürnähamvimariamayi; cf. also PTV, 166 and 193.

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Such wonderment is said to permeate the supreme Word. Now, camatkära is also a characteristic feature of pratyavamarsa,23 the reflective awareness or representation of the Self, a notion that is close to that of vimarsa since it is, according to Abhinavagupta, the essence of, or that which gives life to, or the soul of prakäsa.24 And paräväc is also expressly assimilated with pratyavamarsa by Utpaladeva and Abhinavagupta, who thus underscore an important aspect of the supreme Word according to the Trika: that of the source and foundation of speech. "Active consciousness (c///)," writes Utpaladeva, "is 'representation' (or reflective self awareness). It is the supreme Word, self produced and manifested. It is essentially total freedom. It is the Sovereignty of the absolute Self."25 Here is a passage from Abhinava's commentary on this: 'Representation' (pratyavamarsa) is by nature a verbalising (sabdana) that is a [purely] internal enunciation or expression (antarabhiläpa). This verbalizing indeed has nothing to do with [ordinary] 'conventional' [language] (samketa).2b It is an act of undifferentiated subjective experience {camatkära) comparable to an internal nod of the head [pointing out or indicating assent]. It is this which gives life to the letters a and all the others that are the constituents of conventional language on the plane of mäyä (mäyiyasämketikasabda) for it is the basis of all the other 'representations' {pratyavamarsäntara) such as "I am Caitra' or 'This is blue' [that is, of both reflexive and nonreflexive mental representations]. [This Word is called] para, [that is, 'supreme'

23. "IPV 1.5.13; PS, si. 6. 24. ÎPK 1.6.1. 25. Ibid., 1.5.13. (vol. 1, p. 250): citih pratyavamarsätmä parä väk svarasoditä/ svätantryam etan mukhyam tadaisvaryam paramätmanaht11 26. Abhinavagupta admits, with the Nyâya, that the meaning of words results from a convention (samketa) derived from divine will. This explains how the same things can go by different names in various languages. Such conventions of course prevail only at the level of human languages, and therefore of mäyä.

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but understood as 'full'] because it is fullness,27 and vâc (Word) because it speaks (vakti), that is, it expresses (abhilâpatï) the universe thanks to this 'representation' (pratyavamarsena). For this reason [Utpala says of this Word that] it is produced and manifested {udita) by itself, because it is consciousness (cidrüpatayä), [which is to say that] it rests in its own self, [being] the ever existent eternal T.28 It could not be put more explicitly than by this passage that the universe exists but insofar as the Word gave it birth, that prior to its being manifested it is internally expressed or enunciated, and that it emerges through this enunciation. Before it emerges it therefore exists as Word. But what may seem strange is that this Word which creates universes appears not only as the primal state of sound, as the Word before words, a level much higher and earlier than speech, where there is no such thing as any constituent part of language— and all this it is indeed—but also as already associated with something which heralds the language of which this Word is the source and basis. From this standpoint paräväc is regarded as pratyavamarsa. In fact, when consciousness turns back upon itself, recognizes itself (pratyabhijna), and becomes not only aware of itself but also of all that exists paradigmatically in it (what is expressed by aham—paräväc, as we just saw, is pürnähamvimarsamayi),29 then it is supreme Word. And in this paräväc, though prior to all expression, there arises, however, a kind of expression (abhiläpa), similar in its movement to speech, a sort of unmanifest inner whisper, perhaps. Of course, as indeed Utpaladeva and Abhinavagupta

27. To give this interpretation, Abhinava derives para from the verb root Pft: to bring out, promote, excel. 28. IPV 1.5.13 (vol. 1, pp. 252-54): pratyavamarsas ca antarabhiläpätmakasabdanasvabhâvah, tac ca sabdanam sanketanirapeksam eva avicchinnacamatkärätmakam antarmukhasironirdesaprakhyam akärädimäylyasänketikasabdapvitabhütam—nilam idam caitro 'ham ity ädipratyavamarsäntarbhittibhütatvät, pürnatvät, para, vakti visvam ab hilapati pratyavamarsena iti ca väk, ata eva sä svarasena cidrüpatayä svätmavLiräntivapusä uditä sadänastamitä nityä aham ity eva. Similarly PTV% pp. 5-6. 29. PHu p. 67.

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do not fail to state, this inner "speech" should by no means be mistaken for the language connected with dualistic thoughtconstruction (vikalpa), the ordinary state of the human mind corresponding to the level of vaikharl "The reflective awareness of the Self {ahampratyavamarsa)" says Utpaladeva, "being light of consciousness and being embodied in the supreme Word, is not thought-construction, because [any thoughtconstruction] is a decision or ascertainment, which [implies always] a choice between two [possibilities]".30 Abhinava comments upon this as follows: "The [supreme] Word is an expression {abhiläpä) that is a verbalizing (sabdana) still immersed in consciousness, shining within it, and completely different from the sounds or words that can be heard and are of the nature of objects."31 Thus we see the role played by the supreme level of the

30.

IPKL6A:

ahampratyavamarso yah prakäsätmäpi vägvapuhf näsau vikalpah sa hy ukto dvayaksepï viniscayahj j 31. ÎPV 1.6.1 (vol. 1, p. 303): visayarüpät srotragrâhyât sabdâd anya eva antaravabhäsamänah samvidrüpävesi àabdanâtmâbhilâpo vâk. Abhinavagupta pursues: "The Word (vac) is so-called because it expresses (vakti) objects by superimposing itself on them by the unification [brought about between word and object by such phrases as]: "That is this" (ibid., 1.6.1, p. 303). (Such identification between two elements is precisely what pratyavamarsa achieves.) But can this really occur prior to all differentiation?—Yes, it can, says Abhinavagupta, for only two things alike in nature can be exactly superimposed; here object and word should be of one nature, that is, no different at all from the pure light of consciousness where there is no duality; a similar twin aspect subsequently appears in the manifestation: word and object, sabda and art ha, or expressing and expressed, vâcaka and väcya, respectively connected with vimarsa and prakäsa. Objects, indeed, in the äbhäsa system—an appearing brought about by the Absolute, prakäsa, which holds them within itself, which sees them within itself just as we see objects in a dream—are, like it, prakäsa, "appearances" or appearings (äbhäsa), each "shining" (that is, existing) at its own level. Cf. K. C. Pandey, Abhinavagupta, pp. 319ff.: "Äbhäsa or 'realistic idealism'." "Äbhäsa is the objective aspect of every cognitive event", writes H. P. Alper, in "Siva and the Ubiquity of Consciousness," Journal of Indian Philosophy 1 (1979).

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Word in this conception of the supreme consciousness. The latter is pure light, but in it the cosmos exists archetypically and undifferentiatedly prior to all manifestation: this results from its twin aspect of prakäsa and of vimarsa (or pratyavamarsa), that is, from its being both consciousness or light, and Word or, to say it differently, both pure, luminous {prakäsa), changeless consciousness and consciousness holding the paradigm of the cosmos in this Word which, as it were, whispers it to and within consciousness, and therefore makes it reflectively and introspectively aware—or brings about a representation—{pratyavamarsa) of the cosmos. This identification of the archetype of the cosmos with the supreme Word is easily understandable: the Word represents the energy, or vimarsa, aspect of consciousness: the Word is basically energy, it creates the cosmos. But why is it identified more especially to pratyavamarsal Here we may see the influence of Bhartrhari, for whom any conception or notion (pratyaya) is inseparable from speech (sabda),32 which itself cannot be without a kind of inner awareness or representation: pratyavamarsa. Abhinavagupta mentions thus that differentiated or discursive knowledge is, in all its forms, always associated with some form of verbalizing (sabdana), which is expression (abhiläpa) and inner murmur or muttering (samjalpa)33 both being precisely the characteristics of pratyavamarsa.34

Therefore for the Trika, the Pratyabhijnä, and so forth, there is no knowledge, no awareness, which is not connected with a form of speech. But this is first of all, notwithstanding

32. Abhinavagupta used to quote karikä 123 of the Vakyapadiya, Brahmakân<Ja:

na so 'sti pratyayo loke yas sabdänugamäd rte/ anuviddham iva jnânam sarvam sabdena bhâsate/ / "In this world, there is no conception [or notion] that is not accompanied by speech. Any form of knowledge appears as if penetrated by speech." 33. ÎPV1.2, 1-2 (vol. l , p . 87). 34. In ÎPV 1.5.19 (vol. 1, p. 289), the knowable is said to be abhiiäpamaya because it is vimaràa.

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a term such as abhiläpa, a wordless speech or thought, which appears moreover on the highest level, prior to any interference, not only of language, but even of an utterer, since it exists in paräväc, that is, at the level of supreme consciousness. And yet this highest plane of the Word is also present in the limited knowers, since it is at the root of their thoughts, of their words, which are grounded in this underlying layer (antarbhittï). Any conscious act is, indeed, grounded in the supreme consciousness, in the absolute "I," which is, finally, the sole cognizing subject and the sole cognized object.35 Abhinavagupta, in the abovequoted passage, said of this inner expression (antarabhiläpa) that it is undifferentiated wonderment, an act of pure undifferentiated experience (camatkära); now camatkära excludes all discursive thought. In the ÏPVV,36 Abhinavagupta defines it as consciousness resting within, without any reference to anything outside of it (svätmani ananyâpekçe visramariam); as a verbal act (sabda) which is conscious synthetic selfawareness (parämarsa), born of the inner "vibration" of consciousness; or else as a state when something is to be enjoyed {bhunjänatärüpam\ which is precisely the state of the supreme consciousness, or aham, when it becomes aware of—and is about to enjoy—the still undifferentiated universe paradigmatically enclosed within it. The same term camatkära is used by Abhinavagupta to describe the culmination of aesthetic experience,37 which is considered as very close and almost identical to mystical experience. We have here, most probably, a transfer on the metaphysical level of psychological experiences by yogins, who on reaching certain states of consciousness 35. Ibid., 1, fifth and sixth ähnika. 36. IPVV 2.4.19 (vol. 3, p. 251). 37. Abhinavabhärati, 1, p. 281: sa cävighnä samviccamatkärah; cf. R. Gnoli, The Aesthetic Experience according to Abhinavagupta, pp. 71-72. "This [form of] unimpeded consciousness (that is, which is but pure aesthetic enjoyment) is wonder, ecstatic amazement (camat)." Abhinava further states in the cited passaged the ÎPVV (vol. 3, p. 251) that camat is "the undeveloped expression (avyakta) of a verbal act (sabdana), which is synthetic self-awareness {paramarÉa) of the pulsation of the inner vibration (äntaraspandändola) [of being]": speech (or rather, word) and inner experience are one.

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have felt that at a certain point thought is pure consciousness resting within itself, a condition where speech does not function any more, but is, nonetheless, still present somehow. The characteristic of the human being is that it is a being that speaks. Therefore for him speech can never be entirely absent, even in the depth of utter spiritual silence. But then of course words are no longer those of "conventional" language. There is, to use Abhinavagupta's phrase, "a kind of inner nod," namely, a state of consciousness that could be expressed in words but does not go that far, which only indicates, suggests, a movement of thought, and therefore an expression through language, of which the intention, the pattern would somehow be felt, but which, however, still remains unexpressed. This is the primal seed of language which will gradually evolve into pasyanti, then emerge in madhyamä, whereas the same movement will bring the universe, present in paräväc in the undifferentiation of the pure Knower, to appear progressively through the other two levels of the Word. This role as the source and ground of language played by the supreme Word is also justified by Abhinavagupta, from a logical, and no longer psychological standpoint: paräväc is the timeless and absolute foundation upon which are based all the meanings of "conventional" language. It is even the basis of its phonetic system, since, for our authors, phonetics and meaning cannot be separated. One knows that the thought of such authors as Abhinavagupta was strongly influenced by Buddhist logic. For Abhinavagupta, for instance, dualistic thought (vikalpa) is a mental construct which follows and is based upon an initial moment of thought devoid of all thought-construction (nirvikalpa), which is pure thought, direct perception {praiyaksa) of the supreme reality. For him, paräväc represents with respect to the next levels of the Word, the first level, the primary purely intuitive and undifferentiated moment. And this is also what is experienced in camatkära. Thus we have here a moment logically and ontologically preceding all the other stages of speech and thought, a moment that can also be experienced by one who seeks liberation by rising back to the source of the Word. The following, in fact, is what Abhinavagupta writes in the PTV regarding the emergence of the Sanskrit phonemes:

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The plane of the supreme Word (paravägbhümih) of these phonemes is the one described [here], where these [phonemes] exist in the form of pure consciousness, uncreated, eternal. In such a condition of pure consciousness there are no separate forms of existence (sarvasarvätmakatä): all is perpetually and actually produced (satatodita). This supreme Goddess, [the Word] supremely venerable, whilst remaining in this state of unequalled nonduality, takes into herself the [planes oQpasyantï, and so forth, which are the expansion of the venerable [goddesses] Paräparä and [Aparâ], and is thus the womb of their infinite varieties. . . . Do consider this divine primordial consciousness (samvid), free from all traces of the impurity of contraction (sankoca), which is called illuminating intuition {pratibha)\*% This supreme Consciousness-Word, the root of every form of speech, is for Abhinavagupta inseparable from these forms: they rest in her as on their bedrock, their essential and everpresent underlying layer, a substratum that not only is always there, but may be apprehended by the seeker in the interstices, as it were, of discursive thought. "This consciousness," says Abhinavagupta later on in the same text, "which the Ägamas celebrate under the name of insight (pratibhä), unfolding (unmesa), and so forth, abides in the interval between two dualistic cognitions, when one ceases and the other appears. 38. PTV p. 102: tathahy amisam varrianäm paravagbhumir iyam iha nirrâyate yatraivaisäm asämayikam nityam akrtrimam samvinmayam eva rüpam samvinmaye ca vapusi sarvasarvätmakatä satatoditaiva/ sä ca paramesvari paräbhauärikä tathävidhaniratisayäbhedabhäginy api pasyantyädikäh paräparäbhattärikädisphärarüpä antahkrtya tatîadanantavaicitryagarbhamayïj... / parâmrsata ca prathamâm pratibhäbhidhänäm samkocakalankakälusyalesasünyäm bhagavatïm samvidamj One should note the use of the term pratibhä—which may perhaps be rendered also as "insight" (or "vision")—to indicate both the supreme reality which is Word and its apprehension by the yogin. This term is probably taken from Bhartrhari, for whom pratibhä means the intuition through which is fully grasped the meaning of a sentence through (and beyond) the discrete elements of which it consists. This insight, however, not only flashes forth when one comes to understand the meaning of a word or sentence, but, more generally and more profoundly, dwells within every sentient being, simply because, latent within each, are all the stages, and thus all the powers, of the Word. Cf. infra, p. 185-87.

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It is undifferentiated [or devoid of thought-construct: avikalpakam\ It precedes as such all differentiated thought-construct such as the notion of blue, and so forth, which are mutually exclusive [since linked to duality]. As such, it is inseparable from the infinite diversity of appearances [constituting the world]. That there is such an interval between two cognitions cannot be denied, because [cognitions] cannot but be different; and this interval is made of pure consciousness. . . ,"39 To regard cognitive thought as founded on the bedrock of absolute consciousness, the "conventional" meanings of human language as based on the "nonconventional" foundation of the absolute Word, is for Abhinavagupta a logical necessity, for to him what is related to the manifestation of duality, concept or discourse, cannot be justified in itself, for relativity cannot but produce relativity. Now, an absolute starting point, or basis, is a necessity. If human thought is to be of any value and if language is to be meaningful and therefore a valid means of knowledge and communication, they must be grounded in 39. PTVy p. 106: bhavati cedam astamitodeçyadubhayavikalpajnânântaralâvarty unmeçapratibhadisabdâgamagïtam nirvikalpakant sasaifivâdaviruddhäbhimatanllädivikalpapürvabhävil tasmät tad ananiävabhäsävibhägamayam eveti/ ubhayos ca jnänayor antarâlam anapahvanïyam jhànayor bhedäd evaj tac ca satpvidätmakam eva . . . Concentration upon this interstitial void between two thoughts, where may be grasped the absolute reality behind cognitive thought, is mentioned in VBh, 61 and 62. One cannot say for certain that Abhinavagupta has drawn from this text for his theory, for which he is much indebted, as we just said, to Bhartrhari. Yet he quotes VBh 61 in ÏPVV 3.2, 19 (vol. 3, p. 346). Both stanzas are also quoted by Ksemaräja in SpN 3.9, where he comments upon the kärikä saying that "that should be known as unme$a whence another thought arises in the mind of a person who is already engaged in one thought.*' Ksemaräja states that the yogin who leaves one object and does not move mentally toward another, but remains in the middle between those two thoughts, is able to gain access to the spanda, the original "vibration" of consciousness. This background of pure consciousness which is the underlying layer and pervading essence of two successive thoughts (cintâdvayavyâpakavisuddhamätrasvarüpah), according to Rämakantha in his commentary upon SpK (SpK-Vivrtti, 4.11, p. 117), is the root of everything: this is the substratum of the universe. On unmeça, see chap. 5, p. 250-51.

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some absolute; they need an unconditioned, transcendental basis which be not merely an initial stage of thought or speech— for such an initial stage would have also to be justified, which would lead to a regressio ad infinitum—but the transcendental absolute, and all-pervading consciousness or Word. This is why paräväc, from the standpoint of language as well as of the manifestation, should not be regarded as an initial stage of speech but as the basis of pasyantï, madhyamä, and vaikharï, which alone are actual stages. In the TÄ, answering the question as to how the phonemic energies which make up language and which can in principle express anything may have but a limited activity, that is, only a particular meaning, Abhinavagupta says that this is due to the fact that they rest on pure consciousness, the basis and bedrock of all verbal meanings: "Insofar as the conventions [of ordinary language] rest on this eternal and uncreated phonematic consciousness (yarnasanwidï)" he writes, "they also participate in the nonconventional [aspect of the Word]. If it were not so, all the various conventions [on which ordinary speech is based], having no final locus on which to rest, one would be confronted by a regressio ad infinitum and there would be no other possibility [to explain the meaning of a word] than to have recourse to other words, and so forth, indefinitely. To a child who wishes to be taught, one could indeed be content with showing him [the object that the word he ignores denotes]. But this would not suffice to create in him a nondiscursive [therefore, a valid form, of knowledge]. Now, dualistic cognition (yikalpa) is based on language, and language, in turn, is based on the conventions [fixing the meanings of the words]. This is why it is necessary to admit that there exists an ensemble of all the phonemes40 such as [have been described, that is], not submitted to mäyä, infinite, inseparable from the vimarsa aspect of consciousness and which never cease to spread out [giving their basis to words as well as to objects]. There and

40. Varnagrâma: the term is akin to that of sabdarasU meaning the collection of the fifty phonemes manifested in Siva, that is, in paräväc, to form the "great emanation," mahâsf^i; cf. chap. 5, pp. 306ff.

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nowhere else do all phonemes of the realm of mäyä find their base and origin."41 One might well be tempted to ask how it is possible that the Word, at so exalted a level, prior to all differentiation, can be the root of a dualistic cognitive knowledge, had we not seen that paräväc, so far as it is defined as pratyavamarsa, can, for Abhinavagupta, take the form of a kind of inner expression (abhilaläpa). Here indeed it is not so much a question for paräväc to conceal within herself the archetype of discursive thought or speech (the first lineaments of thoughtconstruction are, as we shall see, in pasyantl) as to provide speech with its ontological grounding and its vivifying principle. Abhinavagupta goes a step further in a passage of the PTV where he shows how paräväc is the foundation of phonemes and sounds as conveying specific meanings: "Although the condensed state [of the Word]," he writes, "appears manifestedly in vaikharï only, it exists however [already] in essence in the body of paräväc, where there are no separate forms of existence. The speech organs as well as the places of articulation [of the phonemes]—throat, lips, and so forth—[are also there] without any separate form.42 This is our own view. It is,

41. TA 11.67-71 (vol. 7/2, pp. 54-56): asyâm cäkrtrimänantavarnasamvidi rüdhatämj / samketä yänti cet te 'pi yànty asamketavrttitäm/ anayâ tu vinä sarve samketä bahusah krtâhf / avisräntatayä kuryur anavasthäm duruttarämj bâlo vyutpâdyate yena tatra samketamârganât/ / angulyädesane 'py asya nävikalpä tathä matihj vikalpah sabdamûlas ca sabdah samketajïvitah/ / tenânanto hy amâyïyo yo varriagräma Idrsahj samvidvimarsasacivah sadaiva sa hijrmbhate// 42. If the differentiation of the phonemes is held to originate in para, the organs of speech, the points of articulation, and so forth must also be there. As will be seen in the next chapter, the various groups of consonants arise in para, not from the play of the vocal organs, but from the "condensation" of vowels, which are energies. But this they do following the order of the Sanskrit "alphabet," that is, that of the phonetic processes as established by the Indian phoneticians who described them according to a certain order of the articulatory processes. Insofar as this

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however, a matter of experience that one can speak or see inwardly. The difference [between the phonemes] is due to their [different] places of articulation and so forth, for the phonemes are animated by [that is, made of] sound only. What reason is there for saying more?"43 We find here again the idea expressed in the passage of the TÄ quoted previously, regarding the role assumed by paräväc as the root and bedrock of knowledge. Abhinavagupta goes on to say that the supreme Word is also the basis of the differentiation not only between phonemes, but also between the various cognitive concepts, the moments of time, and so forth. Everything, as it is, is rooted in paräväc. The sounds of musical instruments, the cries of animals, if we understand what they mean (which we can do by yoga),44 and, similarly, the diversity of opinions in phoneticians regarding the points of articulation or the divisions of phonemes, if all these things are of little import, this is because all of this, which pertains to mäyä, "abides in the great effulgence (mahasi) of the mantra of paräväc,45 which is pure conscious awareness (suddhavimarsa), subject neither to mäyä nor to the conventions [of ordinary speech]. This plane is recognized by all as being order is supposed to exist from the very beginning, it is necessarily from the first plane of the Word that the speech-organs and the places of articulation of the phonemes can be said to preexist in para. The passage quoted above actually follows another one in the PTV that describes how the consonants appear in paräväc. 43. PTV, pp. 184-85: evarfi ca ghanïbhâvo 'pi vaikharirüpe yady api sphutïbhavati tathäpi sarvasarvätmani parävägvapusi mukhyatayävatitfhate/ taira param kanfhotfhasthänakaranäny api sarvasarvätmakam eveti visesah/ tathähy antar api samjalpet pasyediti sphuta evänubhavo bhedas ca sthänädikrta eva, srutyekapränatvät varrtänäm/ kirn bahunä. The passage shows clearly that paräväc is not only the ontological foundation, but also the epistemological background of language, since in para objects and speech exist archetypally and in the primal state of indivision. 44. Yoga Sütra 3A1. 45. Here and in the passages of the texts quoted further should be noted the use of the term mantra to indicate paräväc. Here the mantra is aham: mantra, a symbol of the supreme reality as the source of Speech; cf. chap. 7, pp. 385-86.

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devoid of thought-constructs. Thus, on this earth and other [places], it is the effulgence of the supreme mantra [that is, paräväc] which takes on the forms of the phonemes ka and so forth, that, isolated or in combination, make up the blja- or /?m(/a-[mantras] as well as everything else. If it were otherwise,46 all nondiscursive forms of cognition, be it of Mount Mem or of a jujube tree, of water or of fire, of being or of nonbeing, of a jug or of something pleasant, would be all one, and such would then be the case with thought-constructs also, since, being born from this [original supreme nondiscursive plane], they could not behave differently from it in their nature. Thus the sages see that the nonconventional body of the [supreme] mantra (asämketikam mantravapuh) takes on mutually differing forms and they teach that it must be revered since it is that which brings about the conventions [of ordinary speech]. It is indeed in the effulgence of the Word (vänmahasi) transcending all conventions that the [linguistic] conventions of the realm of mäyä fall and then become one in nature with the [supreme] mantra that is nonconventional and not subject to mäyä. Therefore the fact that [words] are expressive is simply that they come back to their own inner nature47 (svarüpapratipattir eva). The clear knowledge [of this truth can be obtained] by repeated exercise only. The consciousness of what the word cow [for instance] expresses, which is part of the world of [linguistic] conventions, whether the knowledge of the meaning of the word comes from a previous experience, or is acquired through the convention when seeing the cow, falls in any case equally in the glory (dhämani) of that other consciousness that is free from all conventions and not subject to mäyä. This essence [of the Word], free from all conventions, is to be found at the origin of the consciousness of a child even admitting that [such notions may] arise from his previous births, for if it were not so, one would be confronted by a regressio ad infinitum. It

46. That is, if cognition and the differentiation of phonemes did not have their paradigm in paräväc. 47. Which is paräväc.

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is thus only, and not otherwise, that one can explain satisfactorily the apprehension of the [linguistic] conventions."48 So this is indeed paräväc—this supreme essence of Speech, divine in nature, wherein are grounded ontologically, logically, and (as we shall see) archetypally, all that expresses and all that is to be expressed—that provides the basis both for the reality of the universe and the validity of its cognizance through speech. It is an entirely justified standpoint from the perspective of the Trika "idealist realism," where all that is manifested by the Godhead is but the appearing (äbhäsa) of Consciousness-Word. Everything is born out of her, in her everything has its root. Words and things, springing from and remaining immersed in the Absolute, are but the brilliant game, the pulsating radiance, of the uninhibited light-consciousness, of the Word, of the first principle. Although set in the context of Tantric Saivism (as appears from the mention by Abhinava of some forms of the Goddess) this theory also reminds one—as we said previously— of Bhartrhari's views, for whom pratibhä (a term used by / Abhinava as we have seen), the intuition through which the meaning of words and sentences is grasped, is due to a capacity ~^ innate in all human beings, to a power which is that of the original, primordial Word, the very substance of everything. 48. PTV, pp. 193-95: tad evam . . . amayïyasamketikasvarûpabhutasuddhavimarsätmaparavanmantramahämahasi tävai prat iffharrt bhajate, yatra sarvavädibhir avikalpä dasä giyate, tat ca paramamantramahafi pfthivyâdausuddhavyamisrâdipâramârthikabïjapin^iarûpakâdivarnâtmakam eva, anyathâ merubadarajalajvalanabhäväbhavaghafasukhanirvikalpajnânânïty ekam eva sarvam syâtj vikaipo 'pi tatprasädotthah täm eva saranim anusaret, na tu pratyuta tatsvarüpam bhindyât/ tathâ ca yad eva tad asämketikam mantravapus tad eva anyonyavicitrarüparri pasyadbhih sarvajnaihi samketopâyam upäsyatayä upadisyate/ tatraiva cäsämketike vänmahasi tathâ khalu mâyïyâh sarriketäh patanti yathâ ta evämäyiyäsärriketitamantratädätmyam pratipadyante/ tathäsvarüpapratipattir eva hi te$äm väcakatäbhävo nänyahi kascit/ atra ca sphutam abhijnätiam abhyäsavasäd/ särriketikatäm äpanno ciratarapürvavrttagosabdaparämarsas tathaiva samketakäle goparämarso 'py anyo 'mâyïyâsâmketikaparämarsadhämany eva nipatatij yävat bälasyäpi janmäntaränusararje *pi citsvabhävasyädau sthitaiväsarfiketiki sattä, anyathänavasihänäti evam eva khalu samketagrahanopapattir nänyathä. . . .

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As it is said in the initial stanzas of the VP:49 "This brahman without beginning or end, sound principle, imperishable syllable, transforms itself into objectivity, from which appear the animate world . . . From this One, that holds everything in germ, that appears in various forms: those of the enjoyer, of the enjoyed and of enjoyment, from Him [all proceeds] . . . " Thus we saw how the universe, meaning, and language take their root in the supreme Word, and exist there undifferentiàtedly, in seed-form, endowed with the full kinetic force peculiar to a seed. Such a force will assert itself and these seeds will start to grow in the next stage of Speech, pasyantl, the "Visionary" Word.

Pasyantl When a tendency toward manifestation arises in paräväc, there appears pasyantl, which is, properly called, the first stage of Speech. It is born from50 and is identical in nature 51 to the supreme Word, yet—and this is why it is but a stage—it does not possess the transcendence and the all-pervasiveness oîpara, Nondualistic Saivites, Somänanda, and then Abhinava and his followers severely criticize indeed those who see in pasyantl the primordial and highest level of Speech. It is called pasyantl, "the Visionary," because at this level there emerges in consciousness a kind of desire to see and a sort of initial vision of what will be manifested with the gradual

49. VP 1.1: anädhinidhanam brahma sabdatattvam y ad akcaramj vivartate 'rthabhävena prakriyä jagato yatahj / 1 / / ekasya sarvabijasya yasya ceyam anekadhäf bhoktrbhoktavyarüperia bhogarüperta ca sthitih/ / 4 / / The commentary (Vrtti) on this text is curiously similar to what Abhinava said in the foregoing passage, although the absence, in Bhartrhari (and in the Vrtti), of paräväc\ that is, of the supreme stage where Speech is absolute Consciousness, alters the perspective. 50. Ibid., p. 58: paräbhaffärikäyäEca paSyantyäditädatmyaryi nirnltam. 51. PTVy pp. 82-83: paàyantyâ apiparäbhaffärikäyähprathamaprasaratvät...

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emergence of the universe during the development of the next stages of Speech.52 There is in pasyantl only a tendency toward, but not any, objectivity, since the pure subjectivity of consciousness still prevails here. In the PTV Abhinavagupta writes that therein dawn the first lineaments of differentiation: bhedämsasya äsütranam;53 or that there occurs a synthetic and intense awareness {parämarsa) of all that is inwardly and undifferentiatedly in the consciousness of the supreme Lord (that is, an awareness of the manifestation archetypally contained in paräväc), such awareness being characterized by a desire for the differentiation of speech into phonemes, words, and sentences,54 that is, a tendency, a movement toward the forms of language such as they appear in madhyamä and vaikharl (and toward the objective aspects of the manifestation which are derived from this evolution of Speech). But although different from paräväc, the Visionary is very close to her. Here is how Abhinavagupta describes its emergence, in an aforementioned passage (p. 173) at the beginning of the PTV, to which we shall return (p. 193): "This Energy, which is a self-representation filled with grace for [all creatures of] the world, at first is not separated from the hundreds of energies appearing in outline within the intense form of consciousness that is the Visionary. It rests, however, in this very

52. Cf. supra, p. 170, the quotation of TA 3.236; also SD, 2.83 (p. 91): pasyantl hi kriyä tasyä bhägau pürväparau sthitauj etad drasfavyam ity etad vimarsah pürvato bhavetj / 8 3 / / "The visionary is [the power of] action. She is of two parts. The first part consists in the act of consciousness: "this should be seen." 53. PTV, pp. 6, 15: bhedäsütranarüpäyäiri pasyantyäm kramabhüjusi . . . and p. 143: pasyantidasäyäs cärabhya bhedäsütranätmämsämsolläsah. 54. PTV, p. 13: evamparamärthamayatvät paramesvarasya cittattvasya yad evävibhägenäntarvastu sphuritam, tad eva pasyantïbhuvi varnapadaväkyavibibhäjayisayä parämrsfam. "The consciousness of the supreme Lord being thus in its supreme condition and essence, that which shines there internally and free from all distinction is the object, on the level of the Visionary [Word], of an act of consciousness in which the phonemes, words, and phrases tend to appear."

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first moment, in a consciousness that is not limited by time and space and whose nature is that of the Supreme Great Mantra [aharn = paräväc], a consciousness [still] entirely devoid of the divisions into questions and answers that are to appear in pasyantu This [supreme Energy] is made of the nonduality of consciousness of all the agents of cognition and is ever present. Then comes the Visionary . . . " 55 Pasyanti, says Abhinavagupta, is the first moment of cognition, the moment where one is still wishing to know rather than truly knowing. More exactly, in view of the Trika theory of knowledge, this is the initial, undifferentiated moment of consciousness which precedes dualistic cognitive awareness, a moment—when what expresses and what is expressed are not yet divided.56 We just saw that this initial moment is in paräväc. It may, however, be considered as still going on in pasyantl (and in a perhaps more actual way for the individual consciousness than for that of the Godhead). Here indeed we do not see the emergence of objectivity and of the thought constructs associated with it: we see them dawning only within a still prevalent—although assuredly no longer complete—undifferentiation. That of pasyantï, then, is an ambiguous condition, since it represents a transition between complete undifferentiation and the commencement of differentiation. It corresponds, in effect, to the supreme-nonsupreme state (paräparä) of the Word and of the Energy, where subjectivity (ahanta) and objectivity (idanta) coincide; however, in pasyantï, the aham aspect is still prevalent; only in madhyamä will both of them be in equilibrium or will the emphasis be placed on idam. This

55. PTV, pp. 4-5: sä ca saktih lokanugrahavimarsamayï prathamatah paramafsamayapasyantyäsütrayisyamänänantasaktisatävibhinnä prathamataram paramahämantramayyäm adesakälakalitäyäm satpvidi nirüa'hä tävatpasyantyudbhavisyaduktipratyuktyavibhägenaiva vartatej saiva ca sakalapramâtrsamvidadvayamayï satatam eva vartamänarüpä/ tatas tu pasyanti. . . 56. PTV, pp. 4-5: na hi prathamajnänakäle bhedo 'träsphurat, yatra väcyaväcakavisesayor abhedah . . . Cf. also ÎPVV 1.5.13 (vol. 2, p. 190, line 19). IPK 1.5.13 deals precisely

with paräväc.

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ambiguous nature of pasyantï is pointed out in a passage of the Vrtti on the Vâkyapadïya (1.142) quoted—approvingly, it seems—by Abhinavagupta in the ÎPVV: Pasyantï, although the sequentiality [proper to language] is entirely resorbed in her, possesses however the energy [that animates sequentiality]. She is both mobile and immovable and is attained by mental concentration. The forms of the objects of knowledge appear in her as immersed in consciousness, their forms being either resorbed, or absent. All this appears in her in a variety of discrete aspects or as forms fused into each other, or it may appear as having lost all form.57 Pasyantï, as we can see, does not manifest objectivity, but only the principle that gives life to this first obfuscation of the complete awareness of Reality, known as akhyäti,5* and which will make consciousness perceive itself as different from objectivity. This condition of pasyantï, very close to that of the Supreme, is underscored by Abhinavagupta when he mentions (in the PTV, p. 147), with regard to the phonematic emanation, that at its highest point pasyantï is identical to anäsritasakti (anäsritasaktyätmakapasyantiparamakofi).59 Pasyantï, then, though close to parä väk, should not be confused with it: in chapter 2 of the Sivadrsti Somänanda strongly refutes Bhartrhari's view according to which pasyantï is the supreme plane of the Word. But it should be noted that

57. IPVV 1.5.19 (vol. 2, p. 226): pratisamhrtakramântah satyapyabhede samâviçfakramasaktih pasyantïI sä acalä ca calä pratilabdhäsamädhänä ça/ samvinni$thajneyäkärä pratilinäkäräniräkärä ca, paricchinnärthapratyavabhäsä samsrtfärthapratyavabhäsä ca sarvärthapratyavabhäsä prasäntapratyavabhäsä ca ith The text quoted here, following the KSTS edition of the IPVV, is somewhat different from that known to us through the Vrtti on the VP (cf., for instance, VP, edited by M. Biardeau, pp. 176-78). 58. Akhyâti is the nonperception of the true nature of the all-containing Self. For this term, see chap. 3, p. 103, n. 50. 59. For anaàritaÉakti, cf. supra, ibid., and infra, chap. 5, p. 312-317ff, where we shall see how Abhinava further elucidates the role of paÉyantï in the emanation.

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Abhinavagupta (and Utpaladeva as it seems),60 accepts almost all that Bhartrhari 61 wrote about pasyantl: he quotes from him extensively in the ÏPVV. As it is, the objection raised by these authors to Bhartrhari is based on logical grounds and derived from the äbhäsaväda. Once it had been established that pasyantl is rooted in an original state of the Word, para, and accepted that the three levels of Speech do not constitute separate and illusory planes or stages of each act of consciousness and speech (at the cosmic or individual level)—and this makes, assuredly, a very great difference—there was nothing against accepting Bhartrhari's or the VrttVs description of the actual content of each stage, the meaning of which being reinterpreted from this new perspective. In the same passage of the /PF(1.5.13), 62 the term pratyavamarsa is applied to paräväc and pasyantï, but in the former case it refers to the reflective representation of the absolute "I": ahampratyavamarsa\ and in the latter case to the condition peculiar to objectivity: idambhävarüpasya pratyavamarsa, which "rests" precisely in the state or condition of the absolute "I" (ahambhävavisränti). For these nondualist Saiva authors, a state or a category "rests" only in what is above it and wherein, by definition, it preexists in essence; and the ultimate "rest" is the rest of everything in the supreme consciousness or in paräväc. The differences between para and pasyantl^ and their hierarchy, are thus clearly indicated. Abhinavagupta further

60. This was probably evidenced by his now lost commentary on the Isvara Pratyabhijnäsütra, upon which Abhinavagupta wrote the ÏPVV. Bhartrhari is also quoted by Rämakantha regarding pasyantl when he expounds the four stages of the Word in his commentary on SpK4.18 (pp. 147ff.); he sums up his statement by giving a sioka (from the MhBhl) quoted in the Vrtti on Vâkyapadïya, 1.144: avibhägä tu pasyantl sarvatah samhrtakramâ/ svarüpajyotir eväntah süksmä väg anapäyinlj /: "Pasyanti is undifferentiated, all process is entirely withdrawn within it. It is in essence nothing but light. It is, inwardly, subtle and indestructible speech." 61. Or the author of the VFs Vrtti. 62. Vol. 1, pp. 251-54.

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clarifies this difference when he writes in the PTV: "Pasyantï becomes aware through the sole movement of consciousness of anything which, desired [by it], is specifically awakened by a definite cause."63 This means that in paräväc everything was contained in absolute undifferentiation and without any limit, whereas here the power of will, insofar as it is intent on the manifestation of the universe, limits the supreme consciousness and brings forth in pasyantï only that which serves its limited purpose—the manifestation of the universe. Such a limitation is brought about by the appearance of the lineaments of objectivity, which restrict the original freedom and utter plenitude of consciousness. Abhinavagupta compares on this occasion the Visionary to memory (smrti), where images only arise when evoked by a particular cause.

Pasyantï is placed, as we have seen, at the level of the tattva of sadäsiva, which is, in Saiva cosmogonies, the third tattva, following those of siva and sakti, which cannot be separated and which correspond to paräväc. It is also identified by Abhinavagupta with icchâsakti,64 the power of will (or precognitive impulse) which, precisely, is said to be more specifically manifested at the sadäsiva level.65 In this interplay of Siva's energies, which brings the universe

63. PTV, p. 4: tat as tu pasyantï y ad y ad abhipsitam tat tad eva samucitakarananiyamaprabodhitam bodhasütranamätrena vimrsati. 64. The identification of pasyantï with the power of will is found above all in Abhinavagupta's and Utpaladeva's works; cf. the passage of the PTV, p. 4 quoted above, p. 190, or ÎPV 1.5.13 (vol. 2, p. 189, line 13): iyarn eva ca icchäsaktirüpa. Somänanda, on the other hand (SD 2.1), equates it with the power of cognition (and also with sadäsiva). 65. Each of the five energies of Siva are ever-present and active, but they become predominant, individually, in turn. Thus the first five ontic levels —siva, saktU sadäsiva, isvara, and suddhavidyâ—each correspond to the successive predominence of the powers of consciousness (cit), bliss (änanda), will or impulse (icchä), cognition (jnâna), and action (kriyä); cf. PS, si. 14. However, sadäsiva is sometimes regarded as associated with the predominence of the power of cognition.

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into being—or in the movement which, in the human mind, brings about the awareness of the objective world—the power of will, the first precognitive impulse, corresponds to the moment that follows immediately after that of the first complete and undifferentiated awareness. This moment is characterized by a subtle vibration (parispanda) of consciousness, wherein arises a movement toward manifestation—or toward the object or notion—which is first perceived as a whole, not divided from consciousness, pure subjectivity being still predominant and actually covering these first lineaments of objectivity. The latter appears not as the universe or as an object, but as a desire, or an intent, or a first nondiscursive stirring of the will toward this objectivity. This is, to take up Somänanda's comparison, what would be experienced by a potter when thinking, prior to all creative acts; prior even to any definite representation of the prospective pot he would think: "I would like to make a pot." 66 This power of will is in fact quite similar to the power of cognition to which pasyantï may also be equated: Abhinavagupta writes (PTV, p. 4) that pasyantï is at the first moment of knowledge (and some texts also place jnänasakti at the level of sadäsiva). Indeed, envisioning an action to be performed

66. SD 2.84-85 (p. 91): yaihä kartufy kulädäder ghafah kârya itïdrsafyl vimarsa icchärüpena tadvad aträpi samsthitam/ / sä sthitä pürvatas tasyä icchäyäh prasarah katham/ yävan na süksma ulläsas citah käryonmukhah st hit ah/ / "Just as the agent, be it a potter [who is about to make a pot], or any other person, becomes aware, in the form of an act of will, that *a pot should be made,' likewise here (in pasyantï), the same situation [occurs]. How could the will that thus precedes [action], develop if there was not [from the outset] a subtle expansion of consciousness intent on the prospective object?" It should be noted that in the same passage (El. 83 quoted above, p. 189 n. 52), Somänanda describes knowledge as an action (kriya). This action is said to have two parts (bhäga): first the representation of an action to be performed; second, probably, the inner, nondiscursive, vision of the object. All this has Siva as background.

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or something to be done implies knowing already—at least in outline—what one would like to do. And in fact, if one refers to the ÏPVV, one sees that Abhinavagupta, commenting upon a passage where Utpaladeva assimilates pasyanti with the power of will, writes that the latter "has for its nature the desire to know the object which is to be known. This energy of will brings forth those of cognition and action. The desire to know is, in fact, nothing else in essence but knowledge itself, for there the [prospective] object is already revealed in the full light of manifestation".67 Here, of course, is meant a manifestation within, and inseparable from, consciousness, on a level, as we have seen, which is hardly separated from the supreme Word. Hence cognition is nothing but this first, kinetic, representation, devoid of all thought-constructs, of the pursued object or goal, which is inseparable from any act of will. We have already seen pasyanti (in chap. 3) when dealing with the arising of the kunqlalini, the higher stages of which may be described as corresponding to the levels of the Word from para down to vaikhari (cf. supra, pp. 133-36), those stages and their interrelations being indeed not always described in the same way. These fluctuating views, these apparent discrepancies, are due primarily to the fact that the levels of the Word and even more the stages in the rising of the kundalini are not described in the same way in all traditions. They are also due to the fact that in the same tradition (and sometimes in the same text even, as we shall see) the levels of the Word are envisaged differently depending upon what is being described (cosmic or human level, phonetic speculations or yoga), the different elements being used, however, within the same general pattern, wherein cosmic, ritual, or yogic terms correspond, due to the symbolic meanings they retain within differing systems of representation or visualizations. Thus para, pasyanti, 67. IPVV 1.5.13 (vol. 2, p. 189): bodhyabubhutsäsvabhäva apiiyaip bhavatij ataà va evarp—yadicchâàaktir jnänakriyäaaktyor anugrähikä—iti, kiiptu buhhutsä api bodhasvabhâvaiva tasya vastunas tatra avabhäsaparipürnatayä prakôàanât.

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madhyamä, and vaikharï, representing three stages of the Word—supreme, intermediate, and inferior—are correlated, in the description of the throne (äsana) of the deity (PTV, p. 129), with the three goddesses Parä, Paräparä and Aparä; now these three deities, in the Trisülamandala68 of the Trika, are beyond unmanä, above the Siva tattva, on the supreme level. On the other hand, pasyantï is described in the same passage of the PTV as extending (with the ürdhvakundalinf) no further than para, taken then as being the support for the three goddesses, which marks its upper limit. The same text goes on (pp. 129-30) correlating pasyantï, supposedly resting in Sadäsiva's power of cognition with the individual intellect {pratyagäimani buddhi), having Rudra for its deity. Madhyamä, in this case, corresponds to manas while abiding in Sadäsiva's power of action, and has the god Brahma as its deity. Finally, vaikharï, dwelling in Isvara's power of action, corresponds to ahamkära and has Visnu for its deity. These are not the correspondences of the Trisülamandala.68 But they fit into the same general vertical pattern, in the same ascending movement of meditation, and are expressions of the same theological concerns: we remain, notwithstanding all the variations, in the same system of representation associated with the same meditative-ritual picture of the body.69 Many other examples could be mentioned of these variations within the same structure. Coming back to the Visionary, it should be added that the apprehension of the manifestation as undifferentiatedly contained within the "I" consciousness—or self-representation— {ahampratyavamarsa), which takes place in paräväc, where it already appeared as a kind of inner expression (antarabhiläpa), must necessarily proceed in pasyantl, and still more markedly since henceforth one progressively emerges from undifferentiation. Thus Abhinavagupta notes in the /PPKthat pasyanti is made of such a subtle murmur {sükcmasamjalpasvabhäva).10 That, of course, is a kind of inner formulation 68. For this mançlala, cf. A. Sanderson, Mariçlala, op, cit. 69. On this issue see Mantras et diagrammes rituels dans op. cit. 70. ÏPVV 1.5.13 (vol. 2, p. 190), line 18.

l'hindouisme,

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that accompanies the desire for action, a kinetic ideation of the universe to be made manifest, or of the action to be performed, which is still steeped in subjectivity. This formulation is peculiar to the power of will, and therefore to pasyantu It is not subject to temporality (akramika), or it is, at least, completely totally immediate (ksanamätra). Thus, behind any action or any thought-construct, there seems to be, following the initial, nondiscursive and undifferentiated moment corresponding to paräväc, an adumbration, an intent, something like a synthetic intuition of the act or thought that is to come. Or else, to use Abhinavagupta's phrase, an intuition or a creative and a synthetic (or more exactly, undeveloped, inceptive) apprehension of the words which will come to express such an act or thought {samvartitasabdabhävanä), and this occurs in pasyantV1 In the ÏPV, still commenting upon this same sütra (1.5.19) of Utpaladeva, Abhinavagupta endeavors to clarify this direct and immediate apprehension, wherein lies, however, an actual awareness (vimarsa) of the subsequent act or thought. It is, he writes, like the thought of a person who rushes to attend to something or who races through a book: neither can he utter distinctly the words he is reading nor clearly state to what he is rushing, and yet he is fully aware of it and could express it if he had the time to. In such circumstances, he says, the mental and "gross" thought-construct which normally follows upon the first nondiscursive apprehension is not there. However, since the action is done at full speed there must occur a subtle reflective representation (pratyavamarsa) of what is to be done consisting in the synthetic apprehension of the words expressing the act which, when it eventually takes place and is outwardly displayed, will then be accompanied by a "gross" thought-construct.72 Thus we see

71. IPV 1.5.19 (vol. 1, p. 293); cf. next footnote. 72. IPV 1.5.19 (vol. 1, pp. 290-93): bhavatu va ksanamätrasvabhävah säkkätkärah, taträpi asti vimarÉah/ avasyam ca état, katham anyatha, id I yadi sa na syät tat ekäbhisaijidhänena javät gacchan, tvaritam ca varnän pafhan, drutarn ca mantrapustakaryi väcayan, na abhimatam eva xacchet, uccärayet, väcayet väf . . . atra ca yatahi pascädbhävisthülavikalpakalpanä na sanivedyate, tata eva tvaritvam iti süksmeria pratyava-

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that the higher levels of the Word are intrinsically bound with any act of speech or thought (which indeed amounts to the same, since for anyone agreeing with Bhartrhari, there is no thought or act without some form of speech); those are necessary moments of consciousness, whether individual consciousness or the supreme Consciousness manifesting and sustaining the universe—the latter, as conceived by the authors of the Trika, being indeed nothing but a transfer to the level of cosmogony of their notions about individual consciousness. It should be added that pasyanti is not a mere stage prior to verbal expression and cognitive thought, or to the differentiated manifestation. Being the condition of consciousness and speech at a level where objectivity cannot be separated from subjectivity, where the world, "that" (idam), is inseparably united with the "I" (aham) and subordinated to it, pasyantl is at a junction point in the movement toward manifestation (this we saw with the gradual development of a thought tending to discursive verbal expression) and résorption as well. Pasyanti is said to occur, as we have seen, at the level of sadäsiva which, cosmically, is the second stage of the manifestation as well as the next-to-last one of the résorption. Similarly, at the human level, pasyanti does not appear as a mere stage in the formulation of a thought-speech tending toward a discursive mental and verbal expression, but also in what the Trika conceives of as a return of diversity of thoughtconstructs to the unity of the thinking subject, namely in memory, smarana. Abhinavagupta points out this twofold movement in the IPVV. In the passage we quoted above73 where he describes pasyanti in the terms of the Vrtti on Väkyapadiya, kärika 1.142, he describes the stages in the development of thought: first there is the stage of the "F-consciousness (this is the self-awareness, vimarsa, proper to paräväc\ this, cosmically, is the stage of sakti)\ then comes, at the level of marsena sarfivartitaéabdabhâvanâmayena bhävyam eva, satpvartita hi sabdabhävanä prasäranena vivartyamänä sthülo vikalpafy. 73. Supra, p. 191.

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sadäsiva, the form of consciousness that is indicated by the term that, but as inherent to, having the same substratum as the "I"-consciousness (idam ity ahambhävasämänädhikaranyena sadäsivabhümyadhisthänam). Next appears "that" alone, namely, objectivity perceived as distinct from the "I" (tato'pi idam ity eva bhedamätreria), with its infinite variety. When the knower, however, ceasing to become aware of fresh objects, turns back to what he previously perceived, then the awareness of the diversity of the objective world is replaced by a "subtler" (sükcma) state of consciousness which is memory {smarana). Smarana, says Abhinavagupta, belongs to pasyantï because in pasyantï (and here he quotes the Vrtti of VP 1.142) there occurs precisely this résorption of the linguistic process, this inherence of objectivity in subjectivity, which is proper to a consciousness turning back upon itself when, desisting from the perception of fresh objects, it recalls those previously perceived and resting within it in a "subtle" form. "Thus, he concludes, when an agent of cognition (a person) walking along a path where he is conscious of the world around him ceases to [have this consciousness], memory [occurs. And this memory] can be said to be nondiscursive as compared with the preceding state because it consists in a synthetic apprehension of the words expressing what happened before from the point of view of what follows. In spite of which [memory] has also a discursive aspect since it is made up of particular representations [of things past]."74 The western reader will perhaps be tempted here to mention Marcel Proust. Be that as it may, we shall see later on75 that, according to this view, since memory permits one to grasp a particular occurrence as one with the knower, to apprehend diversity as rooted in consciousness and therefore to rise from the diversity of the empirical world to the unity of consciousness, it can be held as a means for one to grasp the essence of mantras. But let us come back to pasyantï considered 74. ÎPVV 1.5.19 (vol. 2, p. 226): tathaca märgagatävidantävimarsata eva pramätur uparama iti tävati ca smaranam, uttarottaräpekcayä ca pürvapürvasya saipvartita§abdabhävanärüpatväd avikalpatvam ucyate satyapi vimaràaviÉeçâtmakavikalparupatve. 75. Chap. 7, pp. 397ff.

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as a movement toward the appearance of the world and that of language, with which we are primarily concerned in this chapter.

Pasyantl and consciousness as power of will being such as described above, they appear thus as the seat of the dynamic seeds of all prospective acts and thoughts, a plane where they exist only as a barely formulated Word, which is pure energy, ready to generate the whole multiplicity of diversity. But these seeds of knowledge, this subtle thought which precedes thoughtconstructs, which is a kind of subconscious thought, is it not the älayavijnäna of Madhyamaka Buddhism? As a matter of fact, in the ÎPVV Abhinavagupta identifies the power of will with the "store Consciousness" (as älayavijnäna is sometimes translated).76 He compares it to the will of a person who sets in motion the chain-buckets of a waterwheel that brings water out of a well: in the same way, the energy as will (icchä), or as a first noncognitive impulse, first assents globally to all that will henceforth appear in a definite order as the empirical world.77 On several occasions in the ÏP VV Abhinavagupta returns to this role of vision of the act to be performed played by the Word at the level of pasyanti, or by the power of will by which it is characterized. He even goes so far as to introduce a kind of hierarchy in these representations, viewing an act of will, the implementation of which implies several operations, as a great pasyantl (mahäpasyanti), to which are subordinated the pasyaniis antecedent to the performance of these secondary operations. "Thus," he says, "'I go to the village' is a great

76. IPVV 1.5.5 (vol. 2, p. 99, 1.7): icchäkhyälayavijnäna. 11. Ibid., vol. 2, p. 98: sä ca icchâlayavijnanakalparaghaffaghafïyantravähakecchä iva anantakälabhäviniyatakramakam äbhäsavaicitryam ägüryaiva uttiçfhatif In the PTV (p. 108) Abhinavagupta refers also to the älayavijnäna, following a passage we quoted above (p. 182) in connection with para va <\ where he states that the "conventions" of language are based upon a nonconventional and nondiscursive background.

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pasyantl as compared to the pasyantl 'I leave the house.' In the same way, one must consider the plane of sadâsiva as a great pasyantl in comparison with the innumerable pasyantls of the individual knowers subject to müyü"1% And this great pasyantl might itself be regarded as enclosed in a supremely great pasyantl (paramahäpasyantl), which is nothing else but paräväc; this assertion is not unexpected if one remembers that paräväc79 includes the seeds of discursive thought or empirical language, which will be encountered further on.

Let us add that the interplay between the stages of speech and other elements of the nondualistic Saiva vision of the universe which we saw above, appears also in another light, which will remind us of what has been said in chap. 3 regarding näda. There is in Abhinavagupta (and Jayaratha) a description of pasyantl where it assumes the form of an audible sound, and is more (or rather less) than an infinitely subtle and transcendent, therefore inaudible stage of the Word. In TÄ, third ähnika (3.234ff., vol. 2, pp. 223ff.), Abhinavagupta says that "the supreme consciousness, as the goddess Kâlasamkarçinï uniting with Bhairava, experiences a reflexive awareness—or representation—{pratyavamarsa) of the absolute "I," aham. As a result—owing to ahamparamarsa,*0 therefore to the absolute, intense assertion of this "I" encompassing the whole universe within itself—arise the three stages of the Word: pasyantl, madhyamä, and vaikharl, that are respectively (sL 236) supreme, subtle, and gross,81 in addition to which each of these three stages also has three aspects: supreme, subtle, and gross.

78. IPVV 1.5.13 (vol. 2, p. 195): evam grämam gacchamïti mahapasyantï grhät nihsarâmïti pasyantïm apeksya tâvat yävai sadäsivesvaradasä mahapasyantï mäyäpramätrvartyasesapasyantyapeksayeti mantavyam. 79. Ibid., vol. 2, p. 197: yä 'sau mahäpasyantinäm pratyagätmarüpäriäm avibhägäimikä paramahâpasyantï tayä ca yo 'sävänandamahimä parasvätantryätmä ulläsaniyah, sä bhagavatah para vag iti darsitam. 80. Note that there is here no very clear difference between pratyavamarsa and parâmarÉa. 81. This iloka and Jayaratha*s commentary have been quoted above, p. 171.

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Thus regarding the Visionary, sthûlapasyaniï is a resonance as light and beautiful as a series of musical notes, not divided into phonemes, and so forth.82 This is not an articulate sound, for articulation implies that air strikes the organs of phonation, which here cannot be, because it would be much too corporeal: such speech, Jayaratha explains "in its own nature, in its essence, is nothing but the primordial resonance" (prathämikanädamätrasvabhävä). However delicate and subtle, this pasyantl is, however, audible. But it should be remembered in this regard that näda, the primordial phonic vibration or resonance, is classically compared to the ultimate, finest (although perceptible) vibration of a bell. Such a sound or the sound of a stringed instrument (therefore without perceptible striking of air against something) is apparently the case here,83 and of such a sound Abhinavagupta ($7. 239) says it is "very near to consciousness" (samvitsavidhavrttitah). Other gross forms of sounds (or speech) belong to madhyamä or vaikharl The Visionary, however, and the other two levels as well, have, according to Abhinavagupta, a subtle and supreme aspect. Since an aiming at, an intention (anusamdhäna), he says, precedes any gross state of Speech, the intention to produce a sound will be the subtle stage of pasyantl (and of the other two väc as well). This brings us back to the usual description of the Visionary as icchäsaktu Finally, both these stages are dominated by and included in a supreme stage: that is, the first unconditioned (anupadhimant) state of such an intention: this is the very reality of consciousness (samvitattvam), the highest point or limit (pürvakoti) of will, a primal condition devoid of the "coloring" element that the mere wish to emit a sound would suffice to bring about (since a wish is always a wish for something). All of this may appear surprising. It is, however, very understandable, for several reasons. First, because Abhinava, in this 82. tatra y à svarasandarbhasubhagâ nadarûpïnï 1/236/ / sä sthüiä khalu pasyantl varnädyapravibhägatafril 83. We have also seen previously (p. 96, n. 30) that there are audible forms of the näda. Cf. for instance the ten nädas perceived by the yogin according to Harnsopanisad, 16 (Yoga Upanisad, Adyar: 1920, p. 537).

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passage, deals with the phonematic emanation as reflected in pasyantï (where all the phonemes are in the form of energy),84 and because primarily he wishes to explain the paradoxical coincidence of a universe emanated out of the Godhead—and therefore, in some respects, extraneous to it—and of the supreme consciousness, which is one and absolute (anuttara), the only reality which actually w.85 Hence this presence of the gross in the supreme, and above all of the supreme Word in all the other stages of Speech and of consciousness. This passage looks at the emanation from the perspective of the Krama (as evidenced by the fact that si 234 mentions Kâlasamkarçinï, the highest of the Kalis). Now, in this system, as a result of the workings of the "wheels of the energies" of consciousness, the Kalis (with which Abhinavagupta deals in si 250ff.), there occur various successive permutations where each element of the system may take the place, dialectically, of any other one.86 The whirling of the wheels both symbolizes and brings about the all-pervasiveness of the energy in all its forms. Finally let us note that there is a similar threefold subdivision of the stages of the Word in the last chapter of the LT (57.1-18, p. 224). Sound (sabda) is here described as being of three possible types: vyakta, vyaktasama, and avyakta. In the case of vaikharï, vyakta is that sound which is "in the body of living beings and which begins and ends there": those are probably the sounds emitted by the organs of phonation: words, 84. Cf. infra, chap. 5, p. 313-14, quoting the PTV, pp. 144-45. 85. Nanu (says Jayaratha, vol. 2, p. 2) ekaivânuttarâ para samvid asti, tadatiriktasya anyasya kasyacit samvedyamänatä yogät? 86. Many are the Tantric texts, usually marked by the categories of the Krama, where occur classifications or distribution of this type: supreme-supreme supreme-subtle supreme-gross

subtle-supreme subtle-subtle subtle-gross

gross-supreme gross-subtle gross-gross

and so forth.

See, for instance, YH 1.74-78 and D'u pp. 91-95, where satphära are caught in a series of such permutations, thus establishing these three functions in the three portions (each divided into three) of the àrlvakra. See also ibid., pp. 120-22, ad YH2M.

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cries, and so forth. "The sounds of the vmâ, of a flute, of a drum, and so on, arising through some exertion, and the desire to produce them" are vyaktasama. The sound-energy (sabdasakti), finally, "caused by the movement of air in oceans, rivers, mountain caves," is avyakta. Here again we have a hierarchical gradation of sounds into more or less manifest (hence more or less elevated or subtle) according to whether they are farther from or nearer to the spoken word, or to the phonemes of which words are made up. In each of these categories of sound, the LT goes on to say (si 15-16), may be distinguished the four levels from säntä to vaikhari (or vice-versa), the same distinction holding good for what these sounds have to express (yäcyam caturvidham jneyam säntadipravibhägavat): "the objects denoted are also of four types corresponding to the classification of sound as sänta, and so forth" (S. Gupta's translation), which seems an awkward summary of what had been more clearly and above all more subtly expressed by Abhinavagupta.87 But let us now come to the "intermediate" Word.

Madhyamä Still resting in and arising from paräväc** resulting from the ongoing movement that already produced pasyantï, there emerges the next stage of Speech: the Intermediate, madhyamä. It is so called because it is in an intermediate position between the subtle and still undifferentiated Word, pasyanti, and the manifest and articulated "gross" speech, vaikhari *9 With madhyamä we come out of undifferentiation.90 While 87. It has been already noted (above, chap. 2, p. 68) that the LThas probably come under strong Saiva influences. 88. PTV, pp. 6, 11, and 16: madhyä pasyanty atha paräm adhyäsyäbhedato bhrsam: "The Intermediate and the Visionary being assuredly inseparable from the Supreme." 89. The term madhyamä may be considered as confirming that there are in fact only three stages of the Word, from pasyanti to vaikhari—para being not a stage but the original Word. Cf. Bhäskararäya's commentary on Lalitasahasranâma àl. 132 (p. 100). 90. PTV, p. 6, line 5: yatra ca madhyamäyäm hhedävabhäsah.

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there was in pasyantï nothing but "a desire for the division of the Word into phonemes, words, and sentences,"91 here this division is actually achieved: language appears at last. It is not, as we have seen, that language was totally missing in pasyantï, but it was not there in full. The complex—and, in some respects, somewhat contradictory—analysis of Abhinavagupta was meant precisely to help us grasp what may differentiate language itself from the initial vision of an act which, in a system where the Word is omnipresent, cannot but consist in Word, without, however, actually being language. The clue as to the difference between pasyantï and madhyamä, in this respect, probably lies in the phrase used by Abhinavagupta in the /PFand the ÏPVV,92 samvartitasabdabhävanä: the undeveloped, enveloped (or inceptive) apprehension or realization93—not yet evolved into discursive, empirical, language—of the words expressing the action that will take place. Here, in madhyamä, linguistic consciousness appears: "phonemes, words, and sentences" are present, and consequently also the division in "expressing" and "expressed"94 resulting from convention (samketa) that is proper to speech. With language and speech being there, there appear now in the Word both the constituent sound materials of language, namely, that which expresses (väcaka), which is creative, and the whole creation, that which thereby has to be expressed (väcya). This is the plane on which objectivity (idanta), the universe (visva), is born from the Word and within it. At the level of individual consciousness, of cognition, this is the plane where the mind moves on to an analytical stage of its own

91. PTV, p. 13, quoted supra, p. 189, n. 54. 92. Cf. supra, p, 197. 93. Bhävanä, we may remark, in a Tantric context, is both vision, creative (yJBHU) meditation, or intuitive realization, and identification with the object mentally created or intuited. 94. PTV, p. 5: madhyamä punah tayor eva väcyaväcakayoh bhedam ädarsya sämänädhikaranyena vimarsavyäpärä. "The Intermediate, for its part, reveals the duality of the expressing and the expressed, which, however, owing to the reflective awareness attuched thereto, [appears] as grounded in the same subject."

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awareness of speech and becomes aware not only of the differentiation innate in cognitive thought and in language, but also of a differentiation between signs {väcaka, sabdä) and what they mean or refer to (vâcya, arthà). One must add, however, that since madhyamä is not yet the level of empirical, "gross" manifestation, the signs, as well as that which they refer to or mean, have no physical existence: they are either mental (for the individual consciousness), or mere aspects or forms of the energy inseparable from divine consciousness (for the cosmogony). In madhyamä, Abhinavagupta writes, there occurs an awareness of the expressed and of what it expresses, as having the same nature and resting in the same mental stuff,95 or as consisting of energy. Abhinavagupta states precisely that the level of the Intermediate is that of a form of consciousness where the objective world, though manifest, remains "covered"96 by subjectivity. We shall see that this is due, at the cosmological level, to madhyamä normally appearing at the level of the Uvara tattva. For individual consciousness, madhyamä is said to be at the level of the intellect (buddhi),91 the highest portion of the inner organ (antahkararta), where consciousness is still

95. Ibid. 96. Äcchädita, pracchâdita: objectivity is considered as covered by, overlaid with the supreme subjectivity that permeates it, holds it within itself, covers it, as it were, as with a cloth (but one made of light); cf. PTV, pp. 75, 114-15, 130, and 148. 97. Cf. SpK 4.8, p. 150 of Rämakantha's commentary, which quotes the Vrtti on the Vâkyapadïya: kevalam buddhyupädänä kramarüpänupätini/ prärtavfttim aiikramya madhyamä väk pravartatej / "Associated with the intellect, following a regular order, the intermediate Word stays beyond the activity of breath." In ÎPVV 1.5.13 (vol. 2, p. 188, quoted infra, p. 208), Abhinavagupta extends the field of activity of madhyamä to ahamkära and manas. This can be true only if one includes in madhyamä its extensions or its "grosser" forms, for its own place is the intellect. See also RäghavabhaUa's commentary on $T 1.109 (vol. 1, p. 61): bähyäntahkaranätmakäm hiranyagarbharüpinim nadabindumayîm nâbhyädihrdayäntäbhivyaktisthänäm vi&ecasamkalpädisatatt väm madhyamâm âha madhyametij madhye ma buddhir asyä iti vigrahah.

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impersonal. So, although thought-constructs (samkalpa) and discursive thought (vikalpa) appear there, they retain, however, a somewhat nonempirical nature. "Although at the plane of[suddhà] vidyâ, on that oimäyä" says Abhinava in the PTV, "manifestation remains undifferentiated, the reflective awareness [that takes place there] is of a different sort. At the plane of [suddha] vidyä, indeed, the 'this' (idam), formed by the whole aggregate of the knowers and the subjects of knowledge, comes together as if it were one with the T (aham). One therefore is aware of it as 'covered' (äcchädita) by the %' [the result being] 'I-this.' This is to say that these two [factors: 'I-this'] are reflected in the same common subtratum of consciousness (cit). Being thus manifested undifferentiatedly, they are said to be grounded and to abide in the same substance of consciousness. This is why the venerable Utpaladeva has said, concerning the ïsvaratattva, 'that which exists on this plane is of supreme-nonsupreme (paräpara) nature, and, analogously, on the plane of mäyä [its nature is] nonsupreme (apara), but the energy of Siva is neither supremenonsupreme nor nonsupreme.'"98 In the ÏPVV, Abhinava develops the same theme but from a more psychological point of view: "The intermediate [stage of the Word], he writes, is that energy of self-awareness {yimarsasakti) which activates the internal organ (antahkarana), which is to say manas, buddhi and ahamkära resting on the substratum of vital energy (präna), the eightfold subtle body (puryasfaka) in the central place between [the flow of the breaths: madhyabhümau]. When the internal organ has been thus activated by this [power], it engages in its proper function, that is, intentional thought activity (samkalpa), judgment (niscaya)

PTV, p. 130: yady api hi vidyapade mayäpade 'py abhedena bhasanâ sthitäpi tatra vimarÉo 'nyathä/ vidyäpade hïdam iti pramätrprameyajätam ekato 'hamätmani samkrämet tadäcchäditarfi vimrsyate "aham idam " iti/ tad état samäne cidätmany adhikarane ubhayam pratibimbitam abhedenaivävabhäsamänatp sämänädhikaranyam uktam/ ata eva "isvarasthäyäm paräparätmikärp dakäm bhävä bhajante, yathaiva mäyädhvany aparäw na tu saiva paräparaaaktir aparä vä" iti yad Uvaratattvam prati abhihitatp àrimadutpaladevapadaih.

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and self-reference (abhimäna), which constitute the process of dualistic thought (vikalpana). Then the representation embodying word {vimarsamayï väc) can be described as 'thought' {cintana)^ because it 'fully enjoys' (äbhunkte), is entirely aware of both the 'grasped,' that is, what is intended by thought and so forth, and of 'that which grasps,' that is, the subject of the intentional thought, this being done with the diversity (bhedena) proper to it [namely] the distinct process of designation (abhidhäna) of such words which express something as 'I, Caitra, desire this pot.' Because this [stage of the Word], which is what is expressed by thought, comes between [pasyanti and vaikharï] it is [called] the Intermediate. Its nature is that of the [energy] of cognition (jnänasaktirüpä)."99 These two quotations help to bring out the "intermediate" character of madhyamä as well as its role in the dialectics of the cosmic manifestation and of language. From the standpoint of cosmology, madhyamä appears even more markedly than pasyanti to dwell at the level of the supreme-nonsupreme energy, namely at the juncture of the differentiated and the undifferentiated, of time and timelessness, of objectivity and subjectivity. This, writes Abhinavagupta,100 is the level where the supreme-nonsupreme energy expands fully. Indeed, madhyamä is considered to be the level of the ïsvara and suddhävidyä tattvas; now, ïsvara is that level where objectivity distinctly emerges in the pure knower but where

99. ÎPVV 1.5.13 (vol. 2, p. 188): antahkaranam manobuddhyahamkâraiaksanam madhyabhümau puryasfakätmani pränädhäre visräntam yä vimarsasakiih prerayati sä madhyamä väkj tatpreritam ca tadantahkaranam samkalpane niscaye abhimanane ca svasmin vyäpäre vikalpanalaksane pravartate I tatkälesä vimarsamayï väk samkalpyädikam grähyam samkalpayiträdirüpam ca grähakam svena abhidhänasya imam ghatam aham caitrah samkaipayämityader väcakasya sabdasya bhedena sphutena kramenäbhunkte gä<Jlham parämrsati yatas tatas cintanasabdaväcyä madhyabhavatvät madhyamä jnänasaktirüpä. The English translation of such passages of the ÏPVV as this (and others quoted in this chapter) is not easy. I wish to thank Alexis Sanderson for his help in the matter. The undoubtedly imperfect final result being of course my responsibility, not his. (A. Padoux) 100. PTV, p. 148, quoted infra, p. 210.

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the subject is still predominant; whereas on the level of suddhävidyâ both tendencies are exactly balanced; after which the balance, under the action of mäyä, tips in favor of objectivity.101 With regard to the energies or powers, here again we have the same relative uncertainty we have already seen in pasyantï: madhyamä can then be taken as corresponding either to the power of cognition or to that of action.102 In fact, if one bears in mind what has been seen regarding pasyantï, it may be held that madhyamä consists of the power of cognition, insofar as the knowledge of objectivity or of the action to be accomplished is experienced, and since this objectivity or action are discursively formulated in consciousness or in the intellect. But it may also be regarded as consisting of the power of action, since the articulate language, which is action, already appears. The correspondence between madhyamä and both the Uvara and süddhävidyä iattvas could support this interpretation if one considers that the power of cognition is predominant in the former and that of action in the latter.103 The presence in the Intermediate of the expressing and the expressed is also mentioned by Abhinavagupta in a passage of the PTV where he points out that they are not only "covered" by the pure subjectivity, that is, resting on the bedrock of consciousness, but also closely and mutually superimposed. Therefore in the Intermediate, the Word and the universe which springs therefrom exactly coincide and intermingle in their form of pure energy. As a result, the presence of the energy in the manifested world, and the "rest" of the latter in the former, is strengthened, with the effect, notably, of making human speech more efficient. We shall see later on, when discussing the phonematic emanation, that it is in the Intermediate that appears the uttaramâlinï—this arrangement of phonemes where vowels (which are precisely regarded as väcaka) and consonants (väcya) are mixed up—an arrangement considered as particularly powerful and efficacious, both because rooted

101. PTV, p. 11, and ÎPVV 1.5.13 (vol. 2, p. 188), previously quoted. 102. PTV, p. 148, as quoted on next page. 103. Cf. supra, p. 193, n. 65, and p. 195, n. 67.

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in madhyamä and because of this mixing up of the phonemes. l04 Here is the relevant passage of the PTV: The situation [which is that of the phonemes] of which one must be conscious on the plane of the Intermediate is that of the development of the venerable [goddess] Paräparä 105 [but] as residing in the supreme consciousness. The plane proper to madhyamä is on the level of isvara, which is the power of action. It consists of a form of knowledge (vedana) that is a covering [by pure consciousness] of the clearly manifested object of cognition; just as in the expressed is the expressing, here the expressed also is superimposed [on the expressing]. Such an imposition, consisting of a reciprocal mixing and covering [of these two elements], can happen only if the expressing is entirely [superimposed] on the expressed, which is all the manifest, and if all the manifest [is imposed on the expressing], and not otherwise. A cloth cannot cover another one if it is three or four fingerbreadths shorter. And this omnipresence of all in all (visvätmakatvam) is due to this mutual mixing up of the natures proper to [yäcya and väcaka].106 "In the world of duality (bhede '/?/)," he adds further on, "that which expresses (väcaka) appears only as indissolubly linked with the subjectivity, be it under the form of the performer or in that of the performance" {pratipädyapratipädakobhayarüpapramätrsvarüpävicchinna eva) Or: "For us, the

104. Cf. chap. 5, pp. 320ff. 105. The three planes of energy (or of the Word)—supreme, supremenonsupreme, and nonsupreme {para, paräparä, apara)—are also seen as aspects of the three supreme goddesses of the Trika: Parä, Paräparä and Aparä. On these, see two papers by A. Sanderson, "Mantfala" and "Saivism and the Tantric Tradition," cited previously. 106. PTV, pp. 147-48: evatp ca parasam vidant arvartini madhyamäpade paräparäbhaftärikävijrnihhäspade sthitir vimfsyatef madhyamä tävat svädhikärapade kriyäsaktyätmany aiàvarepade sphufavedyapracchädakavedanarüpä väcye väcakam taträpi ca väcyam adhyasyate/ viàvatra väcye visvâtmanï väcakam apiyadi visvätmaiva tad evam parasparäcchödanalolibhävätmä nirvahed adhyäso na tv anyathä/ na hi tricaturangulanyünatämätre 'pi pa\a\} pafäntaräcchädakah syät/ viivätmakatvam ca parasparasvarüpavyämiiratayä syät.

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word (gïh: the voice) is a consciousness (samvidätmakam) that is both one and unique and containing within itself the infinite diversity of things. In ordinary life also, on the plane of mäyä, the Word (väk) is of the nature of light (prakäsarüpa), producing reflective awareness (pratyavamarsakärini). It is indeed made up of the discrete elements linked up in succession by time that are the syllables and words of this world, but these have as their essence a one and single act of conscience (ekaparämarsasvabhävaiva)" (p. 150). "This is how," he concludes (p. 158), "the blessed venerable paräparä, possessed of the division into words, since this is the main role of the Intermediate, takes on the form of the venerable Mâlinï, and none other. . . . " Let us now examine, in light of these quotations, the role of madhyamä in the development of thought and language. It is because, in the Intermediate, the expressing and the expressed appear in a mental form and are exactly superimposable, that superimposition of the words of language to material objects—that is, two categories different in nature— is possible.107 Differentiation, the dual aspect of empirical diversity, emerges from oneness or returns to it in madhyamä. If one looks at the whole process, there is first the undifferentiated oneness of a consciousness which is seminal speech (para), then a synthetic awareness of the concept or of the act to be accomplished, through an undeveloped intuiting of the words that express it (pasyantï); thereafter appear discursive language and thought, immanent, however, to consciousness or to the intellect, and where the expressing and the expressed108 are exactly superimposed (madhyamä). In vaikharï the two

107. It may be assumed that Abhinavagupta had in mind, when defining the levels of the Word, Bhartrhari's views, whom he so frequently refers to on this occasion, on the "mental word" (buddhisthäsabda), to which corresponds a mental object (bauddhärta). 108. It is tempting to use here the Saussurean terminology: "signifiant" and "signifié," but ît would be unwise, because misleading, to do so. One might, however, in the case of madhyamä, consider that what are superimposed there are the verbal form and the notion (not forgetting, however, that of these two the verbal form, the vâcaka, is the highest).

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elements are separate, yet since the earlier stages of speech are, as we have already said, ever present moments of thought and and language, the latter will never be cut off from thought or things. The underlying oneness remains, prevents an absolute and insuperable dualism, and stands as the basis for the validity of knowledge. Abhinavagupta draws therefrom a practical application to the language of children, of which the gradual acquisition, while relevant to the Corporeal, is, he believes, a result of the characteristics of the Intermediate. If paräväc, as we have seen, was not the root of any form of speech, the child would never develop the knowledge of significations, since these would lack their necessary grounding in the Absolute. But it is primarily because there exists in madhyamä an outwardly unexpressed language, where the expressive (vâcaka) and the expressed (väcya) are exactly superimposed and intimately blended, and because madhyamä is the ground from which vaikharï emerges that the child will be able to coordinate words and objects which are given him separately in vaikharï^ and that he will, at the empirical level, learn to speak.109

109. PTV, pp. 158-59: "Children, even though their places and organs of speech articulation are fully developed when they are only two or three years old, increase from day to day, from month to month, their ability to make use of language. Now, if the first features of the phonemes together with the places and organs of articulation from which they are inseparable and that are fully developed in vaikharï only, were not already there on the plane of madhyamä, there would be no difference in the development [of intelligence and use of language] between a child born on the previous day and one that is one month or one year old. [You might object] to this if it were so that this difference would be felt in madhyamä only. But what is the situation, in fact? Let us examine it: it is by hearing the words and seeing the objects [that they refer to] that [a child] increases [his intelligence and use of language]. The phonemes [making up the words] that he is aware of and that are audible pertain to the plane of vaikharï, in regard to which he is as if born blind [that is, he can hear but does not know to what the words refer]. It is therefore necessary that vaikharï, together with the places and organs of speech articulation which make it up, should already exist internally within madhyamä. This is so even for the mute": taihä hi bä/ä dvitrair varçair yady apt sphufibhütasthänakaranäh bhavanti tathäpi e$ätp mäsünumäsa-

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Finally, as regards speech, and not knowledge, madhyamä appears as inner speech. This is why we are told that there one finds the places of articulation of the phonemes (sthäna) and the organs of phonation (karana); if words can be uttered inwardly, there must also be some organs within to utter these inner speech-sounds. Thus when one speaks mentally to himself, or when one thinks very clearly in words and sentences, he is not in vaikharï but in madhyamä. This applies also to the repetition of mantras. Abhinavagupta may therefore write: "The supreme Lord himself, in the section on japa of the Svacchandatantra, explains that the \japd] that cannot be overheard is called [done] 'secretely' (upämsu) and it is so called because it takes place in the Intermediate [Word], where the self only hears, and none else."110 Later in this same passage Abhinavagupta even seems to accept the idea that madhyamä can go beyond the stage of inner speech and develop nearly to n whisper, provided it is heard by none but its utterer.111 This point of view will perhaps appear as oversimplified and as detracting from the subtler and more penetrating analysis of speech developed above. The reason for this approach is, however, probably an intent to establish a correspondence between the three types of mantra repetition and dinänudinam eva vä hi vyutpattir adhikädhikarupatam etiti tavat sthitam/ tatra yadi madhyamäpade tathavidhavaikharïprasarasphufïbhavisyatsthänakaranävibhägavarnämsasphuranam na syät tad aharjätasya bälakasya mäsajätasya samvatsarajätasya vä vyutpatiau na visesah syät/ madhyamaiva sä vyutpattyä visisyate iti cet, katham iti careyatäm tävatj srnvann eva tän sabdän pasyams cärthän vyutpadyate varnäms ca srüyamänän eva parämrsec chrüyante ca vaikharimayäh tesu ca asau rüpa va jätyandhavatj tasmäd antarmadhyamänivistasthänakaranädimayl asty eva vaikharï/ müke 'pi evam eva. 110 PTV, p. 71: tathähi snparamesvara eva srïsvacchandasâstrejapavibhàganirnayävasara evam eva nirüpitavän 'ätmanä srüyate yas tu sa upämsur iti smrtah ' atra hi madhyamäpade ätmaiva samsrnute näpara ity uktam. It should be noted, however, that Kcemaräja (SvT 2.148, comm.; vol, 1, 2nd part, p. 83) places mental japa in madhyamä, and japa "done secretly" in vaikharï. For japa, cf. A. Padoux, "Contributions à l'étude du mantrasästra, \ 1c japa," BEFEO Ixxvi (1988). lit T/T, p. 72.

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the three levels of the Word. Further, the stages of the Word are also stages of sound and, from this standpoint, a very faint sound or one endowed with certain characteristics may be considered as belonging to madhyamä. In this respect, we may note that Rämakantha, in his commentary upon SpK4A&, states that in madhyamä there is no "articulatory effort" (prayatna)—that is, no articulatory process—(necessarily) associated with breath, but that there is a great variety of sounds (dhvani) "without beginning or end," that is, spontaneous and accompanied by "breath" (präna).112 One finds there also the sequential aspect and the division of the phonemes. Nonetheless, he adds, the Intermediate retains its own domain, its nature being in the form of consciousness. And he quotes the following sloka from the Vrtti on the VR "Associated with the sole intellect, following a regular order, the Intermediate Word stays beyond the movement of breath" (kevalam buddhyupädänä kramarüpänupätini/ pränavrttim atikramya madhyamä väk pravartate/ /). Präna, as we know, is not necessarily breathing. Thus, when Utpaladeva, commenting upon SD, chapter 2, associates the Intermediate to the unfolding of the präna and apäna breaths (called bindu and nädä) to bring about the Corporeal, he mentions that the central, inner point between these two "breaths" is where the One, the supreme reality abides. So this is not a breathing process and thus madhyamä retains its nonmanifest quality.113 Abhinavagupta, in the passage of the TÄ, third ähnika discussed above {supra, pp. 201204) in relation to the Visionary and where he distinguishes 112. SpK 4.18, comm. (pp. 149-50): yada prariaprayatnavyatirekena pratiprâni sarirantarasvoditänädinidhanadhvanivisesätmakatayä kälädikramam varnädivibhägam bhâvinam anugacchantï prasaram gfhnâtU 113. SD 2.6, and comm. (pp. 41-42): äste vijnänarüpatve sa sabdo 'rthavivaksayäf madhyamä kathyate saiva bindunädamarutkramät/

/

comm.: saiva ca madhyamä väk kathyate kramena bindunädasamjfiaprärtäpänaväyülläsät, "präriäpänäntare nityam ekâ sarvasya tisjhati"iti "When this sound reaches a plane of thought where the desire to express the objects appears, this is called the Intermediate. This [Intermediate] is due to the movement of bindu and nâda. . . ." Commentary:

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three forms (supreme, subtle, gross) in each of the three planes of the Word, says that the gross aspect of madhyamä is "the sound (dhvani) produced by a drum or any other similar instrument, which is both distinct and indistinct"; owing to this characteristic, this aspect belongs to the Intermediate, wherein, says the TÄ (si. 242), there is indeed an element of indistinctness, or nondistinction (avibhägämsa). Abhinavagupta continues with considerations of an aesthetic order, mentioning that this aspect of indistinctness or of nondivision into distinct parts makes the Intermediate attractive (which is the case, according to him, with any uninterrupted succession of notes as well as with rhythm—which, precisely, is usually marked by drums), thereby differing from vaikharl Such considerations are easily understandable when one bears in mind that there is a link between the supreme Word and camatkära, the undifferentiated experience, the rapturous wonderment of the highest aesthetic enjoyment. As was said above (p. 202), this gross state of the Intermediate is ontologically and logically preceded by a subtle and a supreme state, whose presence is a necessary link for connecting any form of speech to the supreme Word, to consciousness, thereby giving it its reality, by grounding it in this absolute—an absolute that always permeates these samvidadvaya systems. As we are going to see, the three same forms of the Word will be found again in relation to the Corporeal, vaikharï, the ordinary language which, when it is uttered, does not obliterate "This Word is called the Intermediate. Due to the movement of bindu and näda means due to the process/sequence of präna and apänabreaths. It is said: The One that, of all the universe, is eternally in präna and up ana."* (Note that Utpaladeva comments upon the words bindunädamarutkramät, relating them to madhyamä, whereas these words are in fact to be connected with the next Éloka: the movement of the breath gives rise to vaikhari; thus if präna and apäna may here indicate breathing, this is in relation to vaikhan, not to madhyamä.) This view agrees with what we said above, chap. 3, pp. 136-37, regarding dhvaniand the breaths. It is to be noted that Abhinavagupta (IPVV 1.5.13, quoted supra, p. 207) relates madhyamä to the "central point" of breath, where breath is present but is still: this, in fact, takes place in the subtle body (puryasfaka).

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the inner utterance, that of the Intermediate, by which it is preceded and, as it were, preordained; nor evidently does it obliterate the supreme Word, the unique fount of all multiplicity. In a very interesting passage of the PTV (pp. 184-93), the beginning of which has been quoted above {supra, pp. 184-85) and to which we shall return when discussing phonemes (vama) and mantras, Abhinavagupta expounds in further details this notion of how everything is permeated by the levels of the Word and most of all by its supreme plane, consciousness, of which any sound, any language, is but the outer manifestation, the appearing.

Vaikharï Finally there arises, at the level of the nonsupreme energy (apara),U4 the last stage of Speech, vaikhari,115 that stage where differentiation is fully manifested,116 and which is linked with time since with it the process of language becomes fully manifest. Here we are in the sphere of objectivity, of mäyä,117 in the empirical and limited world brought about through the agency of cosmic illusion. Everything that language consists

114. PTV, p. 13. 115. The texts give various explanations of this term. We have seen ($upra> p. 171) Jayaratha's, on TÄ 3.236: vaikharï is what is in that which is vikhara: quite solid, viz., the body. Bhäskararäya's explanations in his commentary on the Laiitasahasranäma (132, p. 100) are different: for instance, vaikharï is what certainly (vai) enters (rati = ri) in the space (kha) of the ear; or else Räghavabhatta in his commentary upon STl. 19 (vol. 1, p. 61): viseçena kharatvât vaikharîty arthah: "vaikharîis so named because of the special strength (that of the "gross," earthly world), which is its specific quality"; M. Biardeau in her translation of the Vâkyapadïya opted for the "Displayed," (l'Etalée), as I do when writing in French. R. Gnoli translates it into Italian with "la Corporea." In English, the corresponding translation, the Corporeal, is, I believe, not too unsatisfactory. 116. PTV, p. 5: vaikharï tu tadubhaya (väcyaväcakasya) bhedasphufatämayy eva 117. IPV, 1.5.13 (vol. 1, pp. 254-55): apararn tu idambhävasyaiva nirütfhau màyagarbhâdhikftânâm eva viçnuviriiïcendrâdïnârti, tat tu te$äip para-

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of has henceforth been produced: "phonemes, words, and sentences," breaths, organs of phonation and places of articulation of the phonemes118 physically present in the body, the variety—right or wrong—of pronunciations, the sacred and secular texts,119 and so forth, as well as everything that is thereby expressed and denoted. To use the language of Rämakantha in his commentary upon SpK (4.18): "What is born then is [a form of the Word] present in different parts of the body: in the breast, and so forth, with the wind called präna, set in motion according to the will of the person who speaks. It is a form of sound common to all, having the form of the letters which are divided into vowels, consonants, and so forth, but it proceeds without being affected by the variety of those who speak it. This is how the aspect of the Word that is called the Corporeal, the receptacle of the breath manifested with the division of the phonemes, and so forth, expands. As has been said: "When the breath meets the places of articulation, the Corporeal Word [appears], comprised of the fully achieved phonemes and linked to the movement of the breath of those who speak."120

mesvaraprasadajam eva. "The nonsupreme [Word] is placed where the world of objects predominates, dominated by Visnu, Brahma, and Indra, when they take in themselves mäyä and the rest. This power, however, comes to them thanks to the grace only of the Supreme Lord." 118. PTV, p. 13: vaikharyantam . . . bhinnamäyiyavarnapadaväkyacaranäntam: "finally the Corporeal... where is found the complete expression in phonemes, words, and sentences of the differentiated world of mäyä.1" Ibid., p. 159: evam ca vaikharlpadam eva madhyamädhämalabdhavijfmbham svämse parasparavaicitryaprathätmani sphufaväcyaväcakabhävolläse jâie tatîvajâlam antahkrtya yävad äste tävad aparäbhattärikä: "So, then appears the plane of vaikhan which develops from within the state of madhyamä. In her own portion [of the Word] is born the expansion of that which expresses and that which is expressed in a clearly manifested form, together with the variety of things which differ from each other. This [Corporeal] contains in herself the collection of all the tattvas and, in this state, is [a form of] the venerable Aparä." 119. Ibid., p. 89. 120. Sp. K. 4.18 (pp. 150-51): yadä tu prayoktrpurusecchänuvidhäyiprayatnaprcrite prânâbhidhàne maruti &arïrodde$e$u urahprabhrtifujätäbhidhäte/

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It should be noted that Rämakantha underlines here that, however diversified language and speech may appear as social or individual facts, sound (sabda) or the level of the Word (väc) remains one. The multiple and the empirical never cease to be grounded in an underlying unity, that of vaikharï väc, which is itself connected with the preceding levels, and like them grounded in the one and undifferentiated supreme Word. The Corporeal, indeed, is nothing other than a "condensed" state of the Word:121 in its deepest nature it is identical to and inseparable from the two preceding levels and from para.122 M Although the condensed state [of the Word]," says Abhinavagupta, "does not appear until the level of the Corporeal, it is, in fact, especially present on the level of the all-pervading, saiva sämanyadhvanirüpä svaravyanjanädibhedavibhaktakäradiniyatavarnarüpatäm prayoktrbhede 'pi avyabhicarantï prasaratif tadâ varrtabhedädivyanjakapräriamätrasrayä vaikharyabhidhänavägrüpä vivrttih —ity uktamj yaduktam sthâneçvabhihate vâyau krtavarnâparigrahâ/ vaikharï vâk prayoktmâm prâriavrttinibandhanâ/ / This is a slokafrom the Vrtti on the VP. The definition of vaikharï by the grammarian philosophers, as supported by Somänanda at the beginning of the $D, chaps. 7-8, could also be quoted: sampräptä vaktrakuharam kanfhädisthänabhägasah/ vaikharï kathyate saiva bahirväsanayä kramätf / ghaßdirüpair vyâvrttâ grhyate caksurädinä/ "When [with the movement of the breath, the Word] reaches the cavity of the mouth and divides itself according to [the different] points of articulation [of the phonemes]—the throat and the rest—it is called the Corporeal. This [Word], due to the impressions of the external world, transforms itself into such objects as pots and the like and can thus be grasped by sight and the other [senses]." The LT (20-30) characterizes vaikharï as prayatnasthänabhedinU divided according to the various points on which the articulatory effort is exercised. 121. PTV, p. 184: evarp ca ghanïbhâvo 'pi vaikharïrûpe yady api sphufibhavati tathapi sarvasarvâtmani parâvagvapuçi mukhyatayâvatisfhate. 122. PTV, p. 158: paräbhattärikäsarfividantargataw tu vaikharïpadam.

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supreme Consciousness." Vaikharï is nothing but the completion of the process commencing with pasyantï and which goes on uninterruptedly, being thereby reversible. As already seen in relation to the other levels of the Word, the Corporeal is in essence present right from paräväc: "Let us examine the stage of vaikharï, present in consciousness of the venerable Para, for truly, even there, vaikharï is not missing," he again says in the PTV (p. 158).123 This is a passage that continues with the lines quoted above, pp. 212-13, where he says that the acquisition of language by children can be understood only because vaikharï has its root in madhyamä and thus in paräväc. Thus the Corporeal is the final materialization of a continual, timeless, and unbroken process which, from para and, metaphysically, without actually ever leaving her, starts with the Visionary and, through the Intermediate, results in the Corporeal. This is a basic concept in regard to the nature of the universe, which is nothing but the appearance, the äbhäsa, of consciousness, inseparable therefrom. It is essential also from the standpoint of liberation, which can be achieved through the same, but reversed, process, either by going back from words up to the source of speech or, as we have seen, by apprehending the background of undivided consciousness behind words, the nondiscursive, undifferentiated Absolute, lying in the space between two thoughts (supra, p. 181); or else, as in the sämbhavopäya of TÄ, chapter 3, through identification with the prediscursive primal impulse (iccha) of consciousness which gives rise to all the phonemes. This soteriological concern explains why Abhinavagupta continues the above discussion (PTV, pp. 159-65) by dealing with purification (sodhana), through which all that belongs to a lower stage can return to (he next higher stage, and so on up to the Absolute.124 It is in vaikharï that the division into expressing (väcaka) and expressed (väcya), begun in madhyamä, becomes marked I 2.1. tatparabhattärikäsaifividantargatam tu vaikharïpadaip vimrsyaîej na hi iatraiva vaikharya asambhavahl 124. This process—where each tattva, element, or aspect of the manifestation is "purified" through its merging into its antecedent where it is present in essence will be touched upon in chap. 6 dealing with çaçladhvan.

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and is finally established. These two complementary terms are henceforth totally distinct, though of course without being entirely disconnected; a connection, which, as we have seen, strengthened in madhyamä, makes it possible for words or sounds to have a meaning. Vaikharï, therefore, consists of all the elements of the "significans" empirically manifested and perceptible to the ear, namely of "gross" phonemes and speech. This is why it is said to be linked with breath—which here should be taken in the specific sense of respiratory breath— since it is through this breath, on its striking the organs of phonation, that the sounds of language are produced. But vaikharï also consists of all that has to be expressed (väcya), namely "gross" images and representations belonging to conceptual thought, and material objects which form the manifested universe, which the Word brings into existence and words denote. It is the level of language or speech, and of the world which can be known through speech. All this at first exists seminally in paräväc, then in a more or less subtle form in pasyantï and madhyamä.125 Regarding the purely phonetic aspect of vaikharï, it should be noted that the texts mention only language and no other forms of sounds perceptible to the ear. Such forms do not belong to vaikharï but, as we have seen, to pasyantï or to madhyamä. They are regarded as less manifest (sphu(a) or differentiated than language, because they lack the phonemes

125. Cf. KKV, sL 32: "By para, pasyantï, and madhyama in her form of gross phonemes, by these is produced vaikharï^ which consists of the fifty-one letters." The commentary adds that vaikharï, which has for its nature the totality of sounds, is the creator of the entire emanation which consists of all the letters, from a to ksa, and that it is in the form of the universe: paray à pasyantyâpi ca madhyamayä sthülavarnarüpinyäj etäbhir ekapaficäsadaksarätmikä vaikharï jätäj / ädiksäntäksararäsimayäkhilaprapancanirmätnsarvasabdätmikavaikharïti/ tathoktam "vaikharï visvavigrahâ" iti. KKV, si. 33, associates consonants with vaikharï in the Érïcakra where they are placed on the eight-petal led lotus, the vowels being on the sixteen-petalled lotus.

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(varna) of which language consists. Phonemes, however, may exist right from the highest level of the words: vowels, notably, correspond, as we shall see, to the supreme Word,126 and the first of them, a, is the Absolute itself. This bestows on phonemes a very high status, higher than the status of noises or the sound of musical instruments. Here, however, phonemes are looked at as uttered empirically; they are then linked to the breathing process and therefore to the body. Moreover, they represent a clearly defined and delimited form of sound, which phonetics endeavored to describe with accuracy. Finally they are the constituent elements of words, therefore of language, that is, of the empirical world. By contrast with the indétermination of musical sounds, for instance, they thus appear as a precise and distinct form of sound, related to a level of the Word where all distinction and delimitation become clearly apparent. From the standpoint of the powers, vaikharï, being on the plane of aparäsakti, is made up of a lower form of energy, where the power of action predominates; but it is obviously at a much lower level than the level of the tattva where this power arises, since it comes into being only after the appearance of mäyä, and at a level where the body and sense organs are in existence. Finally, there should be recalled here the passage in the third chapter of the TÄ—already referred to in connection with pasyantï and madhyamä—which distinguishes, in the three levels of the Word, three aspects: gross, subtle, and supreme. The gross aspect is the one we have just seen: "The cause of the phonemes in their manifest [form] is the gross Corporeal, whose work is mainly [to produce] sentences and so forth."127 "Such sounds," comments J., "are those perceptible to the car, that appear according to their own specific characteristics. 126. Infra, chap. 5. 127. TÄ 3.244 (vol. 2, p. 230): yd tu sphufänätp varnänäfp utpattau kärariarp bhavetj / sä sthülä vaikhan yasyäh karyatyi väkyädi bhüyasä/

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They are full of 'hardness' (parusya) so that one does not feel attracted to them." By attraction or attachment (äsakti) one must understand the aesthetically pleasant, seducing, character of a sound—such as those we have seen before in the Visionary and the Intermediate. Here again, Abhinavagupta reminds us that any spoken word or sentence arises from the will to speak and is ultimately grounded in absolute consciousness. Thus we can see that, from the standpoint of the Trika, where "all is in all" (sarvasarvätmaka—that is, where there are no separate forms of existence since consciousness is allpervasive), where the empiric arises from the Absolute, is rooted in it and can never move away from it, the lower one goes through the levels of the Word, the less is there to be said, since everything is there, seminally, right from the beginning. It is the Source, the supreme Word, Consciousness, which alone is of true import. As we shall see in the following chapters, the various stages as aspects of the Word can all bring the initiated yogin back to this origin, that is, if he exerts himself properly and if divine grace is bestowed upon him.

The Phonematic Emanation

The movement through which the Word evolves from an unconditioned, supreme state down to the "gross" sound vibration as perceived in this world and which thereby brings about the gradual emergence of the cosmos, may finally be envisaged from yet another perspective, directly related to the Sanskrit phonemes (varnas).1 Each of these will then stand for a different moment in the gradual condensation and solidification of the energy of the Word, and will bring successively into existence each of the thirty-six ontic levels, the iaitvas, of which the entire manifestation consists. We have seen previously2 that the Tantric texts of various tendencies contain cosmogonies where the emergence of the phonemes in the order of the varriasamämnäya is linked to the gradual manifestation of the stages of the emanation. I shall here consider again, briefly, one of these texts, the ABS, But our main concern will be the description of the stages as given by Abhinavagupta in the TÄ (commented upon by Jayaratha) and in the PTV. As far as I know, such extensive and systematic account on this theme as occurs in these two works is nowhere else to be found in the literature of the time: most of the third ähnika (si 66ff.) of the TÄ is devoted thereto, together with a considerable portion (pages 97-216) of the PTV. This system of emanation thus fits into the philosophical framework peculiar to Abhinavagupta—which A. Sanderson 1. l;or the various terms indicating the phonemes, cf. chap. 3, p. 147-48, n. 170. 2. Chap. 2, pp. 49ff. and chap. 3, pp. I47ff. 223

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has called the "Trika-III"3—where material from the Spanda and the Pratyabhijnä (and notions from the Krama) are used to expand and develop into a system certain notions inherited from older texts. Some of Abhinavagupta's conceptions were subsequently taken over by his disciples, notably Ksemaräja, and much has survived to this day, particularly in the Srïvidyâ, without, however, resulting in such a comprehensive and elaborate exposition. Now, whence did this system of phonematic emanation originate? Abhinavagupta, it is certain, did not invent it. More likely he merely systematized and elaborated upon earlier notions. But which ones and from which works? The teaching of the TÄ is based mostly, he tells us, upon the MVT, which itself is supposed to transmit the essential teachings of one earlier text of the Trika, the Siddhayogesvarimata (MVTLS), a text to which Abhinavagupta refers sometimes, for instance in TÄ 9.13, concerning the "alphabetdeities" Mätrkä and Mâlinï, described as identical to Para, the supreme Word. The MVT, however, is mostly concerned with the mâlinï; and moreover does not elaborate on its cosmogonie aspects. It may be assumed, on the other hand, that the Siddhayogesvarïmata expounded, if not a comprehensive phonematic cosmogony, at least the successive appearance of the phonemes in the order of the varnasamämnäya, the phonemes emerging from one another, in relation to the movements of the kundalinr. this appears in some (too brief!) quotations from this text by Abhinavagupta in the TÄ (3.220-21) and by Jayaratha (Ibid., vol. 2, pp. 207ff.). This, therefore, is perhaps where we should look for the origin of the phonematic cosmogony we are going to discuss. Unfortunately, while its inception is presumably quite early, the earliest explicit formulations of the system are still to be discovered. According to tradition, the earliest description of a phonematic emanation is that of the Nandikesvarakäsikä, a short treatise in twenty-seven sütras ascribed to Nandikesvara, a supposed contemporary of Patanjali; if it were so this would be a distinctly pre-Tantric work. However, Upamanyu's com-

j 3. Cf. A. Sanderson, "Mançlala," op. cit.

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mentary on the käsikä is surely not earlier than the twelfth century, that is, later than Abhinavagupta. Furthermore, the doctrine of the käsikä, and especially its terminology, are so close to that found in Kashmirian nondualistic Saivism, notably in Abhinavagupta, that it cannot be considered as an early work. For instance, sûtra 3 defines the phoneme a as the power of consciousness (citkala) when assuming the form of the universe (jagadrüpa). A is the supreme Lord (paramesvara) who, as consisting of all the phonemes, is the absolute "I" (aham, sûtra 4), and so forth: all notions similar to those of the Trika. This Saiva work appears as a metaphysical interpretation of the first fourteen sütras, the Pratyähärasütras, of Pânini's grammar, sütras said to have been revealed by Siva-Natarâja through the beating of his drum. The cosmology of the Nandikesvarakäsikä does not use the arrangement of the phonemes that we have already met with, from a to ksa, nor that of the Mâlinï, but that of the Pratyähärasütras.4 As we have remarked above (supra, chap. 2, p. 69), it is not impossible that the phonematic cosmogony of chap. 16 of the ABS be earlier than Abhinava's. But there is no certainty about this: influence may have operated the other way round.5 Be that as it may, according to the ABS the awakening (unmesa) of Viçnu's power of action (kriyäsakti), his one-pointed and willful thought (sankalpa), which is also the "mantric condition" (sthitim mantramaylm) of the Energy, assumes the form of the supreme näda, "sounding like the deep, sustained vibration of a bell" (dïrghaganthanâdopamam), which expands (kvacid unmesam gacchati) and evolves into the "drop" of soundenergy, the bindu. The latter divides into two, its nature being 4. An outline of the Nandikesvarakasika can be found in D. Ruegg, Contributions à l'histoire de la philosophie linguistique indienne, (pp. 108-09). K. C. Pandey states, in the introduction to his translation of Abhinava's IPV (Bhâskaru vol. 3, p. 57), that he has reasons to believe that Kashmirian nondualistic Saivism originated from Nandikesvara's Saivism, which he considers earlier than the Christian era. This is, to say the least, unlikely. It is, furthermore, hardly possible to elaborate a metaphysical system on the basis of the twenty-seven sütras of Nandikesvara. 5. Such is the opinion of A. Sanderson who considers that there is, in the A HS\ a large scale incorporation of Pratyabhijfiä material.

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that of the name and of the named (nämanämisvarüpena); this twofold aspect is, on the one hand, the aspect of the sabdabrahman, the Word, and on the other, of what exists (bhüti), the objective world (this is the dichotomy of väcaka and väcya that we have already seen). Out of the name aspect (nâmari) of the energy and as a result of the latter's will (svecchaya) there arises first the phoneme a, the Absolute (anuttara),6 this is the primordial awakening (ädisamunmesa), the totality of the Word, one and yet dividing into various forms (sarva väg ayam evaikas tattadäkärabhedavän, si. 45). It is from this division that the rest of the phonemes, vowels (svara) and consonants {vyanjana), which it goes on permeating, will arise. When it desires (icchan), then awakens (unmesan), /and u are produced. Out of these three short vowels spring the three long ones (â, /, w), the diphthongs, then the four liquids.7 In this way Vi§nu's supreme energy, says the ABS, takes on various aspects, then, evolving, it attains the emanating state (srstiiäm yâti), which gives rise to the visarga. The phonic energy is then described as the kundalinï who, although ever pure, is now tinged with latent impressions (samskäras) and differentiates into sabda and artha as it rises from the mülädhära (58). This process is thus described as both a cosmic process, and the process of the emergence of speech in human beings, since the movement of creation and résorption (srstisamhära) of the. phonic energy is linked to the ascent of the kundalinï, to the movement of prana in the ï
6. sä hi bindumayï saktih svecchaya namatam gatäf avarrto 'py ekadhä pürvam anuttaramayätmanä/\4l// 7. The 7/4, the PTV, and others give vowels in the order a, ä, /', î, u, w, and liquids as arising before diphthongs, which is in accordance with the varnasamämnayä.

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purusa (ma) to prthivi (ka); these are the same as the correspondences given by Abhinava in the TÄ and the PTV for the emanation in Siva (mahâsrsti\ cf. infra, pp. 3O6ff.). In the following pages we shall refer in the footnotes to some details of this description, which fills almost the whole of chapter 16 of the ABS, (vol. 1, pp. 148-55). Chapter 17 of the same text enumerates all the phonemes, giving to each a different name. "Such is," it says, "the garland of phonemes in their aspect of mother-energy (mätrkävamamälini): this is the great Goddess, the matrix of mantras" (mantrayonU si. 141). "Such is the essential nature of Visnu's energy as the mother-energy of the phonemes" (varnamätrkävaisnavisakti, si. 142). As appears from these few quotations, the ABS, apart from references to Visnu, uses the same terminology as the Trika texts.8 For Abhinavagupta the emergence of the fifty phonemes 8. There is in the same chapter (si 38-41) a description of a "lotus of the wheel of the phonemes" (varnacakrapadma) together with (si. 42-46) correspondences between phonemes and the bodily parts of the Goddess (for instance, to the hands correspond ka and ca, to the feet /a and ta, etc.). Such correspondences are used for the "placings" (nyäsa). Chapters 18 to 20 of the LTgive a description very similar to that of the ABS. Chapter 18, dealing with the arising of mantras, describes how the four levels (sântâ, pasyantï, madhyamä, and vaikharï) of the Word arise, followed by the phonemes. The process is described with more details in chapter 19 where, after the fifteen vowels from a to bindu in the regular order, come as in the ABS the four dhärarias from y a to va, then the "fivefold" brahman (paricabrahman): the fricatives from sa to ha and ksa corresponding to the vyühas and to the supreme energy, satyâ. Thence occurs the emission (visarga)—according to a particular process involving all the phonemes and their various characteristics—of all the tattvas of the cosmic manifestation, with their corresponding vama% enumerated, as in the ABS, starting from ma, that is, going from ba to ka. Chapter 20 deals with what the LTcalls the way of phonemes (varnâdhvan: one of the six "courses"), that is, with the twin process of manifestation and résorption of the phonemes and the cosmos, as connected with the movement of the kundalinl and linked to the four vyühas (this is both a human and a cosmic process). Thereafter are enumerated the lifty energies presiding over all of these aspects of sound (svarädhisthäyini). It should be noted, incidentally, that si. 8 compares sabdabrahman, the primordial sound, the unmanifest aksara, to the indistinct and soft sound of a stringed instrument (ianirUabdo yathâ kalah).

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(from a to ksa) occurs through successive "phonematic awarenesses" (varnaparämarsa) of the supreme Siva. The latter, as supreme consciousness (parasamvid), is, as we have said, both undifferentiated pure light or pure consciousness (prakäsa) and active awareness, self-representation, free activity of consciousness (vimarsa); and it is this free activity, this self-reflective actualization that gives life to the supreme consciousness. It also makes manifestation possible, for it is the state peculiar to the agent of cognition, the knower (pramätr) who perceives manifestation and, as such, is intent on it. Finally vimarsa, as we have seen, too, 9 characterizes the Word aspect of the supreme consciousness; now Word indeed is that which brings the universe into existence. This being so, within consciousness— thus defined as an undifferentiated radiance of consciousness or light, inseparable from an active, living self-awareness tending toward manifestation and which, moreover, is Word iparäväc)—will arise a more clearly defined, more intent on creation, state of consciousness, referred to by the term parämarsa. This word denotes a synthetic awareness, or consideration,10 bringing together in a single act of consciousness the oneness of the agent of cognition (pramätr), that is, of the divine, absolute, consciousness which brings forth the universe, and the particularized forms of this universe, which, as we know, ever dwells in the knower. Thus the phonematic emanation will occur through a succession of fifty "phonematic awarenesses:" varnaparämarsa, through which the supreme Siva will become aware, and thereby bring forth fifty different aspects of his own energy, that of the Word, which he will apprehend both as being all different and yet dwelling all within him.11 Parämarsa is thus the creative act itself. Through it 9. Chap. 2, p. 77, and chap. 4, p. 174. 10. For the Nyäya, parämarsa is the mental act through which one goes from the premiss to the conclusion. This term, sometimes translated as "subsumptive reflection," describes a logical process of inferential judgment implying a reflective act of synthesis bringing together two elements. See, for instance, S. Kuppuswami Sastri: A Primer of Indian Logic. According to Anambhaffas Tarkasamgraha (Madras: 1951, pp. 188ff.). 1 !. This twin aspect of parämarsa—as well as the wish to make it clear that the existence of fifty "phonematic awarenesses" does not in any way

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Siva brings into existence within himself what will be subsequently projected into the energy, which will reflect it, and thereby give birth to the worlds, for the fifty phonemes are associated (somewhat intricately, as we shall see) with the thirty-six tattvas of which the manifestation consists. A study of the phonematic emanation according to Abhinavagupta and Jayaratha is not devoid of interest, not only because these authors describe on this occasion an aspect of the cosmogony of speech complementing what we have seen so far, but also because we are faced here with a metaphysical exposition based, in fact, upon notions elaborated by the Indian grammarians or phoneticians. Most of the speculations about the phonematic emanation are based upon such Indian traditional conceptions. This endeavor to translate phonetics into metaphysics may seem strange, but it is true to the spirit of the Indian culture where Sanskrit grammar, and grammatical reasoning, are fundamental.12 Here is first, in short, how this emanation occurs: In the supreme Godhead, the Absolute, prior even to the first phoneme (avarna: the nonphoneme) there arises the primordial soundvibration, and through an initial parämarsa the vowel a will appear, then out of the latter and through further parämarsa^ the rest of the vowels: a, i, i, and so on, then the diphthongs, and finally the anusvära or bindu, and the visarga: sixteen phonemes altogether, all of them regarded as vowels (svara) and associated with the siva tattva, wherein their birth brings about the emergence of different aspects of the divine energy.

bring any differentiation within the supreme consciousness—has led our authors, and notably Jayaratha, to describe also manifestation as resulting from one single (yet subdivided into fifty) parämarsa. Abhinavagupta, similarly, contrasted the multiplicity of the parämarsa with the oneness of the free reflective awareness (yimarsa) which both precedes and always underlies them; cf. infra, p. 285. 12. I.. Renou's formula "Adhérer à la pensée indienne, c'est d'abord penser en grammairien" (Llnde classique, 2, p. 86) should always be borne in mind when studying Indian philosophy or religion.

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This divine energy finally focuses upon itself (this is bindu) and becomes thus ready for the emission (visarga), the emitting act, which sends forth the manifestation and also precedes the emergence of consonants. Associated with Siva, vowels have, among the phonemes, an outstanding position. They are regarded as seeds (bija), just like Siva himself. They bring into being the consonants (vyanjana), which are subordinated to and dependent upon them, whereas vowels, like Siva—since they are identical to him—are self-existent. These are notions drawn from the grammarians. Patanjali,13 indeed, glosses svara by svayarp râjante, "that shine by themselves" or are "self-luminous", a phrase thus commented upon by Dürgasimha: "which are capable of having a meaning even though they be isolated."14 Vowels, moreover, come first in the "assemblage of letters" (varnasamämnäya), the Sanskrit alphabet, even as siva is the first tattva. Of the vowels three stand out: the three short vowels a, U and u. This is because, we are told, they correspond to the three fundamental energies of Siva: the supreme or absolute energy of consciousness: anuttara (a)y the power of will, icchä (/), and of cognition or awakening, unmesa (w).15 But actually the grammarians already considered long vowels as equal to two short ones of the same kind, and diphthongs as a combination of two vowels, thus reducing ten phonemes to three. The role of the four liquids, r, r, /, and /, from this standpoint, was more difficult to justify.16 Bindu, on the other hand, was well adapted to its role by its pictorial representation and to its position with its name (anusvära), glossed in the Pâninïyasiksa by svaram anubhavati, "which follows a vowel"; and so was it with the visarga.

13. Mahäbhäsya, 1.2.40. 14. Kätantra, 1.1.2; cf. Renou, Terminologie grammaticale, pp. 345 and 533, sv. svara. This term derives in fact from the root SVFL, to sound, or resound, and also to shine: svaryante sabdyante id svarâh, "those which are sounded are svaras" (to quote Uvaja on RkprätiEäkhya 1.3). 15. Similarly in ABS, 16.46: "These three phonemes give rise to all the vowels": eta eva trayo varnah sarvasvaravibhâvanâhi. 16. Cf. infra, pp. 254-62.

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Self-luminous seeds, vowels are also described as limiting energies or portions (kaläs) of Siva, a term that is, in fact, also applied to consonants, as we have already seen,17 but which / is more specifically justified in the case of vowels, for theirs is the same number as the kaläs, or lunar days. Vowels are indeed also sometimes called ////», l8 a term that also means a lunar day. These vowels will give birth to consonants. While the former are seeds or germs (bïja)9 the latter are wombs (yoni), like the energy with which they are associated. They arise, our texts tell us, from the limitation or "condensation" of vowels. They each appear thanks to a phonematic awareness (varnaparâmarsà) of Siva; the connection of their various classes to certain vowels, and the order in which they arise, are based upon grammar. Thus will appear first the occlusives (sparsa) arranged in vargas, beginning with gutturals, then followed by the four semi-vowels and the four fricatives. The sequence ends, however, probably with a view to have fifty rather than forty-nine19 phonemes, with a phoneme made up of two consonants but considered as a single phoneme, ksa. Here again there is a shift from phonetics to cosmogony. But the particular characteristic of the phonematic emanation, thus summarized, is that it does not occur directly and all at once from the primal principle down to earth. It goes through several phases, occurring through projection of light and reflection (pratibimba), which is in accordance with the tenets of Abhinavagupta's emanationist nondualism. So it is first entirely contained in Siva: there, all the phonemes, and not only the sixteen vowels, are to be produced; this is called sabdaräsi, the mass or totality of sounds, as eminently and undifferentiatedly contained in the supreme level of the Word (paräväc) or supreme Energy (paräsakti). Together with the phonemes arise also their corresponding tattvas; we shall thus \ have in Siva the archetype of the whole manifestation: this \ is the "great emanation" (mahäsrsfi). '""

17. Chap. 3, pp. 89-91. PI\ ti. 5 (pry, p. 97). l*>. Cf. chap, 3, p. 155-56.

ix.

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This paradigm of the whole collection of phonemes and tattvas will then be projected by Siva into the supremenonsupreme energy {paräparä), that is, in pasyantï, which will reflect it, thus giving rise to the emanation of the phonemes (and of the tattvas) as pure energy; this is the purvamâlinï or mätrkäj the mother-energy of the phonemes. But even as this reflection occurs in pasyantï, the mass of sounds (sabdaräsi) appears, yet in a very different way, in madhyamä, and we have the uttaramalinï, or mälinl. Finally the phonemes will emerge at the level of the lower energy (apara), the level of vaikharl, and with them the tattvas, from the mäyä tattva downwards, and they will bring the world into its final—and lowest—stage of existence. It goes without saying that the phonematic emanation— just as the two emanative processes we saw previously—is not a purely cosmic occurrence. The third ähnika of the TÄ does in fact describe it as the emanation of the universe, but this is not the only aspect it considers. We have already seen, indeed, in chap. 3 of the present work, that the fifty phonemes arising right from the highest level of the energy are produced with the ascent of the kundalini, who is both a human and a cosmic form of energy. Further, the varnaparâmarsa is described by Abhinavagupta in connection with the paropâya, or sämbhavopaya, which is one of the four ways toward or^ means for liberation advocated by the Trika. This shows that the varnaparâmarsa can be used by the yogin for achieving liberation, either by going backward—toward résorption—through the process which gave rise to words and things, or by identifying with the initial precognitive impulse of the divine will (icchä) which brings forth the manifestation. We have seen, indeed (chap. 3, p. 152), that knowledge of the circle of the mätrkä is, according to the Siva Sütra (2.7), a means toward liberation, for which, says Ksemaraja, one should follow the teaching of Abhinavagupta such as given in the P TV and the TÄ, that is, the very texts we are going to study here more particularly. And we shall see again in the next chapter that the path of the varrtas (yarnadhvan) may also constitute a way toward liberation in the system of the six paths {çaçladhvan). The validity, on the human level, of the process of the

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phonematic emanation cannot therefore be questioned, and micro-macrocosmic correspondences will be encountered on various occasions in the following pages. Right from the start we shall have to deal again with a text that we have already discussed (chap. 3, pp. 128-30), where the arising of the phoneme a is described as resulting from the movement of the kundalinu Similarly, the various aspects of the energy corresponding to the various phonemes will be considered at the same time by our authors as states than can be experienced by the yogin (for instance au, which is the niranjana state, etc.). Finally, we shall again encounter, in connection with those of the emanation, the levels of the Word, the human and cosmic aspects of which we saw in the preceding chapter.

From A /o AH: Siva Akärädivisargäntam sivaiattvam (PTV9 p. 112): the sixteen phonemes from a to visarga arise in succession within the ontic level of siva. But each emerges together with a different aspect of the divine energy: they are but aspects or moments of the supreme Godhead when, intent on creation, he goes through an inner evolution which will bring him, from a primal and eternal state of transcendent and changeless absolute— changeless but not lifeless, of course20—as symbolized by the phoneme a, to a state where all the energies are fully and intensely awake (au); then, after these energies have gathered, as it were, upon themselves, are focused on one point (bindu), to an aspect where Siva will emit, through his energy, the manifestation archetypally contained within himself, this emission having indeed for its symbol the sixteenth phoneme: the visarga. This inner evolution cannot be described but in terms of a process. It is, however, timeless. And it is not even an actual evolution (since it occurs within a principle which, being changeless, cannot evolve), but rather different aspects distinguished through reasoning, yet ever present within the Godhead 20. IT. .supra, p. 228.

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who, as our authors emphasize time and again, is completely undifferentiated and beyond all duality. Siva should therefore be described only as such, were it not for the theory of the äbhäsa and of the reflection {pratibimba), which demands that the paradigm of all differentiation should abide within the primal state of undifferentiation. Beyond all differentiation, and even transcendent, such are the phonemes inasmuch as they are viewed as abiding within Siva. No longer are they so when they are reflected in the energy, and even less so in ordinary speech. And yet they are not for all that ever deprived of their primal and supreme essential nature. These sixteen kaläs,21 says Abhinavagupta, manifestations of a mental movement which is sheer joy, are called vowels (svara) because they "vocalize" (svarayanti)22 they produce a sound, because they denote or represent consciousness and reveal their own nature (svam svarüpam rântï)\ thus they take one into the supreme knower. They also reveal themselves, that is, they shine forth, as wombs, which are the consonants ka and so forth.23 It is worth noting that in this respect the sixteen vowels are known not only as kalä and tithi, but also as tuti:24 moments of breath or consciousness, and that they appear then as connected with the movement of breath (präna) in the yogin; this movement divides into sixteen moments corresponding to the sixteen stages of the awareness of differentiation, from an initial movement of undifferentiated consciousness, devoid of all thought construct (nirvikalpa): here we come again to the twin human and cosmic aspect of the energy which is word and consciousness. But first let us see these sixteen svaras as they emerge within Siva.

21. Cf. above, p. 159. 22. That is, they possess the accent (svara) proper to vowels. 23. PTVy p. 202: tad evam etäh kalä eva hlädanämätracittavrttyanubhävakäh "svarâ " ityuktäh, svarayantisabdayantisücayanti citîam svam ca svarüpätmänam räniy evam iti parapramatari satpkramayantah dadati svarp ca atmïyam kädiyonirüpaip ränti bahih prakâàayanto dadatUi s^arâh, 24. PTV, pp. 200-01; TÄ 6.63ff., and T$, chap. 6. Cf. infra, p. 248, n. 65.

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The first phoneme, the first sound that arises within the Word at its highest level, is a. It is the highest and purest form of Siva's energy: cit-saktU the energy of pure consciousness. It is the unexcelled, the peerless one: anuttara25 or the Absolute. A is the original phoneme, (ädyavarna)26 which comes before all others, whence they all proceed and where all of them will return. This is the "supreme matrix of sound," 27 says Abhinavagupta. Thus it is fullness (pürnatä). The fullness of the 25. We have not been able to find a satisfactory translation of anuttara. One could say unexcelled, or unsurpassed. R. Gnoli translates it by "Senza Superiore." Abhinava, at the beginning of the PTV (pp. 19-32), gives sixteen different interpretations, or sixteen possible ways of apprehending the senses and meanings of anuttara. The number of these interpretations is evidently not fortuitous but due to the fact that there are sixteen lunar "days" or kaläs, the sixteenth of which—the supreme one— being, like anuttara here, the supposed background for the rest of them and the cause of their renewal. A, indeed, as first among vowels, the root of all phonemes, is the supreme kalâ. One could also be tempted to render anuttara as "transcendent," except that there is no such thing really as transcendence in nondualistic Saivism. As we shall see later on, there is, for Abhinavagupta or Jayaratha, a particular interplay between transcendence and immanence. The primary principle, the anuttara, is both visvottirna, beyond manifestation, unimpeded pure consciousness, and visvamaya or visvarüpa^ assuming the form of the universe, that is, pervading it, being its essence or substratum. It can be envisaged as either or both of them. Such a conception of the primary principle of the universe is not, of course, peculiar to Abhinavagupta and is much earlier than he. There is for instance, at the beginning of the Mahänäräyana Upaniçad (ed. Varenne, vol. 1, pp. 17-23), a cosmogonie poem exalting Prajäpati as the sole principle in the universe, both transcending the world and pervading it like a vital force, to the point of being its very soul. There is in all such cases a synthesis into a decidedly ambiguous concept of the old notion of the supreme lord of creatures, Prajäpati, who governs them, and of the conceptions of the Upaniçads, for which brahman is the primary principle, impersonal, abstract and all-pervading. As for the translation of anuttara, we have chosen "the Absolute" not as a better translation, but because it sounds better in English. Hv 7>ï 3.67 (vol. 2, p. 76). )1, Citwabhävatämätranäntariyakah paranädagarhhah, TS chap. 3, p. 12. Similarly the ABS (16.45-46, vol. 1, p. 149) says that a is the unex-

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pure and absolute supreme consciousness (pürnaparasamvittattva), fullness also in that this consciousness is inclusive of all the worlds and that like it, the phoneme a is inclusive of the countless number of phonemes which will bring the worlds into existence, sustain them, and eventually dissolve them. Abhinava, in the PTV, gives of a (as the initial syllable of the word anuttara) the following definition: A is the [totality of the] limitating power (kalâ) not submitted to mäyä, beyond hearing, uncreated, wondering at its own [essence: that of the] waveless sea of consciousness resting in the great light [of the Absolute], It spreads from the first to the last stage [of emanation], being the condition of the fullness of the supreme "I"28 in its total awareness of the universe [as produced by] the effulgent spreading out of the Energy.29 A corresponds indeed to the first and therefore the highest synthetic awareness that is to manifest the universe: the paraparämarsa.*0 Being pure consciousness it is, like this awareness, absolute light (anuttaraprakäsd) always shining with unsurpassed brilliance.31 A is the nameless (anâkhya), says ^ayaratha,32 which no limitating term, even that of Siva or Sakti, or any other, can denote, for any name would put a limitation upon it, whereas it is beyond all limitation. Although a phoneme, a corresponds to a level of the Word too elevated to be considered in terms of ordinary

28. 29.

30. 31. 32.

celled (anuttara) which produces all the other phonemes in dividing into various shapes, for it is by itself the whole of speech: sarvä vag ayam evaikas tattadäkärabhedavän. Or pürnähantä* absolute subjectivity. PTV9 p. 27: a iti ca yä iyam amäyJyäsrautanaisargikamahäprakäsavisräntanistarangacidudadhisvätmacamatkärarüpä säktolläsamayavisvämarsanarüpaparipürnähambhävaprathamaparyavasänobhayabhümigä kalâ. A is thus described as the collection of the kaiäs of Siva in their primal transcendence. This is sometimes described as the seventeenth kalâ: cf. chap. 3, p. 91. TÄ 3.67, comm., (vol. 2, p. 75). Ibid., comm. (vol. 2, p. 76). Ibid.

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phonemes. It stands at the level of spontaneous sound, the phonic aspect of the supreme reality which is produced without any "striking", whether of a percussion or from the contact of the respiratory breath with the organs of phonation, and so forth. It is even beyond the "unstruck" (anähata) sound. It is the root thereof, the initial stir of sound-vibration "beyond struck and unstruck [sound]" (anâhatahatottïrna):^ "no one utters it, no one can possibly hold it in check. It is self-uttered, O Goddess, and dwells within the heart of all sentient beings."34 A is all-pervading.35 Being pure energy of consciousness, on the transcendent plane of the Word, it is no doubt beyond all manifestation. But due to the interplay between immanence and transcendence in nondualistic Saivism, a is looked upon, as it were, as twofold: first as beyond the universe, and in this case its being known as avarria should be understood in the sense of "non-phoneme" and not of phoneme a (akära);36 33. Cf. chap. 3, p. 99, n. 41. Also comm. on TA 3.67 (vol. 2, p. 76): anâhatahatottïmo mahâviçamacidgatih/ virahrdghatfanodyukto rävo devyä vijrmbhatel / "The song of the Goddess unfolds, born of a rubbing within the hero's heart, moving in the vast depth of consciousness, beyond the 'struck' and 'unstruck* sound." 34. Ibid.: so'pi hi devaht näsyoccärayitä kascit pratihantä na vidyate svayam uccarate devi prâninâm urasi sthitahj j ityädyuktasvarüpäd anähatät sthänakaranäbhighätotthäc ca hâtât sabdäd uttïrnatvena paraparämarsasälisitataraprakäsätmatayä sarvadaiva dyotamänah. "This god indeed of whom it is said: 'no one utters it, no one . . . '" and so forth, is always shining everywhere. His nature is that of the purest light endowed with supreme awareness and is beyond the struck sound produced by the striking of air on the points of articulation and on the organs of speech, and he is also beyond the unstruck sound." The Moka here quoted by Jayaratha is from the Svacchanda Tantra {SvTl,59), where it refers to hamsa; on this point, cf. chap. 3, pp. 140ff. .l.Y ABS 16.45 defines a asJ the totality of the Word dividing into various forms. Cf. supra, p. 226. M\. Avarria has of course, in our texts as elsewhere, primarily the same meaning as ukdra: the phoneme (or letter) a.

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second, as the source of the energy, the origin of phonemes, the starting point of manifestation which is then within it in seed-form, a being in the manifestation as its essence, its background. Actually a is one and whole in nature rather than twofold. Abhinavagupta points this out, for instance, in the PTV(p. 224), when he defines brahman as anuttara, as a fusion of knower and known, as "united with, inseparable from, the initial, still undifferentiated stage of the four [cosmic functions of the Godhead]: the creative outburst, and so forth."37 "The power of absolute freedom or autonomy {svätantryasaktï)n of the Lord," he writes elsewhere (ibid., pp. 167-68), "is called 'a\ In it the objectivity has not yet begun to develop and it is therefore essentially a reflective awareness whose inner nature is that of a pure interiorized mass of consciousness {antarghanasamvid). Such a state [can also] be called will (icchä\ [but a will where] that which is willed has not yet appeared and which is thus only the synthetic awareness iparämarsa) of the state of the Absolute (anuttarasatta). The supreme Lord thus never ceases to be conscious (âmarsa) of his own nature and it is whilst being conscious of the plane of akulasakti, that he is conscious of the energy of hula, in spite 37. Yad etad brahma sämarasyam vedyavedakayoh, catasrrtäm dasänam udyogädinäm samähäro *vibhägabhüh. The creative outburst, udyoga, is the first of the four moments through which consciousness creates or apprehends the outer reality. The other three are avabhâsa, the manifestation of reality; carvana, its "chewing up," sometimes named samkräma; and finally its dissolution or rest, visranti^ within the subject. Those are notions from the Krama, for which visränti is normally preceded by alamgräsa, the swallowing, since it is a pentadic system. 38. Absolute freedom, complete autonomy, is for Abhinavagupta the highest aspect of reality. It is the very root of its nature as active, living consciousness (vimarsa); cf. Ksemaräja (SSV 1.1): caitanyam . . . paripürnam svâtantryam ucyate. This is stressed in this quotation. Freedom is such cardinal a notion in this system that the latter is sometimes known as svätantryaväda: the doctrine of the freedom [of consciousness]—it is notably on this point that the followers of Kashmirian nondualistic Saivism contrast themselves to Sankarian Vedànta, whose conception of brahman as a still and inactive pure Subject they disavow.

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of the fact that the consciousness of kula is quite different from that of \akula\ This [state of akula, which is that of a] is thus the reflective awareness (yimarsa) of the Holder of the Power, Bhairava."39 Thus we can see how the emphasis is placed upon this notion, which may seem at first glance contradictory, of the awareness of objectivity, of diversity, being present within the divine, pure, and undifferentiated subjectivity: the Godhead, at the level of the phoneme ay is pure anuttara, akula consciousness, therefore an internally self-centered consciousness (antarghanasamvid). But it is at the same time vividly aware of kula—di term meaning "family" or "body"—that is, of the manifestation. Consciousness, then, which is pmkäsavimarsamaya, is ever shining (prakäsa), never losing its self-awareness in this eternal self-representation that is vimarsa,40 while having at the same time this powerful, synthetic, creative consciousness of the manifestation, parämarsa: Not only does parämarsa cause Siva to produce the constituent parts (phonemes and

39. PTV, pp. 167-68: evam paramesvarasya svatmanïcchâtmika svâtantryasaktir anunmilitabhävavikäsä taihävidhäntarghanasamvitsvabhävavimaraasärä ua" ity ucyatej sa cävasihä iccheti vyapadesyä Uyamänänudrekä iaia evänuttarasattäparämarsätmikaiva esäj paramesvarah satatam svasvarüpämarsako 'kulasaktipadätmakam api rüpam ämrsan yady apikulasaktir anuyätu tathäpi kulaparämarsato 'sya syäd eva visesa bhairavaSaktimadvimarsasatteyam. See also TS, chap. 3, p. 12, where Abhinava says that since the whole world is reflected in consciousness, it is of the very nature of the Lord to be made of all the world (yisvätmakam). It is therefore not possible that He should not be aware of the universe. "It would indeed be absurd to say that He whose nature is consciousness (citsvabhäva) is not consciously aware of his own nature [that is, of Himself]. Verily, if such reflective consciousness of [the Principle's] own essence did not exist, all would be inert (jadatä syät). This consciousness (ämarsa) is nonconventional (na sämketika). However, being inseparable from the very essence of consciousness, it is called the supreme womb of [all] sound {paranädagarbha)" M), (or amarèa, vimarÉa, parâmaréa, and so forth, cf. supra, pp. 174-75. See also my translation of the PTIv, notes. Cf. also M. Hulin, op. cit. supra, p. 174, n. 20.

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tattvas) of the universe, but it also maintains them perpetually in existence, such existence being indeed nothing but the existence of consciousness "assuming the form of the universe" (jagadvisvarüpa). This same condition, paradoxically one and twofold, one and inclusive of diversity, of the Absolute, anuttara, a, is expounded in TÄ, ähnika 3, si 67. "The supreme energy of this God, akula, is kaulikï, through which kula arises, and from which the Lord cannot be divided."41 Commenting upon this rather obscure stanza and referring to the PTV, pp. 61-62, Jayaratha (TÄV, p. 75) states that a, the kaulikï energy, is that energy of which the self, the essence, is the akula, the supreme deity, while belonging to and abiding in kula, the manifested universe. Kula, he says, is the body (sarïra) of the Godhead, and its characteristic is the phoneme a (akâralaksanam kulam sarïram asya [akulasya]): this asserts the immanence, in the manifestation, of the Supreme, which remains at the same time transcendent. In fact, further amplifying this notion of the germinal presence in a, as their source and essence, of all that is to follow, Jayaratha, in the commentary on this sloka of the TÄ, considers not only the energy in the form it will assume in ä as also present in a, but he goes on to say that since Siva and Sakti cannot be separated— and they are indeed united even in a since the Word in its 41. Akulasyasya devasya kulaprathanasälini/ kaulikï sä para saktir aviyukto yayä prabhuh/ /67 / / For kula and akula, cf. PTV, pp. 32-34, where kula is described as nothing else but a condensed, hardened, state of consciousness: bhodasyaiva äsyänarüpa. Or pp. 61-62 where, referring to SpK 1.8 and 2.1, Abhinavagupta remarks notably that kula as such exists only insofar as it is grounded in the light of akula, kulam hi akulaprakäsarütfham eva tathä bhavati. Or ibid., pp. 164-65: "Akula is understood as being of the nature of Bhairava. So akula holds within itself the creative impulse [notably of time], because the energy of kula [that of the manifested universe] abides within it. The energy of reflective awareness indeed, is impulse. But for it, even akula, [also] known as [the modality of] turyätita, would not be . . . " . . . akulam bhaivavätma parämfsyaiel tenäkulam evântar^rhUakalanäkam kulasakter atraiva niveàâtj kalanâtmikâ ht vinwrküaktihi tùm ant arena kulam api iuryâtitam nâma na kameit, . . .

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highest form is, fundamentally, energy—there the phonemes a and ha are also united, for they cannot be separated any more than air from the sky.42 Now, while a is the first, ha is the last phoneme. 43 It represents the energy in and through which the principle, Siva, will be actively reflected. Here it should therefore be taken as a symbol of the emanation as a whole, which takes place between a and ha. Thus once again is established the basic principle of the presence within the Absolute of the whole emanation. 44 Finally, there are, with reference to a, speculations of a type less common in the Trika, found almost exclusively in relation to the phonemes a and e, and concerning the written form of this phoneme in the devanâgarï script.45 Such speculations are not irrelevant to what has just been said about the energies present in the first principle. They occur, like the

42. TA 3.67, comm. (vol. 2, p. 80): tad uktam akäras ca hakäras ca dvâv etau yugapat sthitauj vibhaktir nânayor asti märutämbarayor ivaf / iti, evam avibhäge fpy anayor ekaikaprädhänyena svarüpamätravisränter ekavïratvam cicchaktirüpatvam ca. 43. Ha comes last in the alphabet and is often taken as a symbol for its termination, although the Trika (and other traditions), in order to have fifty phonemes, add ksa to it. It is to be noted that ha is a symbol of sakti only with respect to the emanation within paräväc, and even this is not always the case; on this point, cf. infra, p. 312. 44. Similarly Ksemaräja in SSV2.1 (p. 60) defines aas ahamvimarsaprathamakalä anuttaräkulasvarüpa: "the initial dynamism (or the original portion) of the active awareness of the [absolute] "I," which is in the nature of the unsurpassed—akula" Aham is indeed the manifestation as archetypally dwelling in consciousness; on this point, see infra, pp. 286ff. 45. Such speculations are also to be found in Vaisnava Tantrism, in the Jayäkhyasarnhitä, for instance, where every letter has a secret name deemed to evoke its form in a more ancient alphabet; cf. JS 6.32ff. (pp. 43-44) and the introduction to this work (pp. 30-34) in the G.O.S., vol. liv. One may also refer for additional references—and hypotheses— on this subject to R. Shamashastri, The Origins of the Devanâgarï Alphabet (Indian Antiquary 1906, vol. xxv, pp. 253ff.); there the author lists (pp. 314-5) fifty names of the Goddess, each having as its initial, letter one of the fifty phonemes, from a (Amrtä) to ksa (Ksamâvatï); this list is taken from a Tuntric work, the Purvâsoçlhânyasa, A list of

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1: 2: 3: 4:

Raudri Ambikä Jyesthä straight line with käiägni

former ones, in Jayaratha's commentary on TA, Book 3, sloka 67. The body of the phoneme, Jayaratha tells us, is manifested as follows by the energy of the supreme known as kaulikïsakti: "When the supreme subtle energy, kunçlalinï, fuses with Siva as a result of their mutual embrace, she rises up and takes the form of the [powers of] will, cognition, and action. Opening the seal of Raudri, she becomes Ambikä, of triangular shape. Then, entering the state of Jyesthä, shaped like a digit of the moon that is the letter w, she brings about the apparition of the shape of a clear straight line where lies the bindu ra,46 the fire of time (käiägni) born from the bindu of the moon. Thus she displays the body of the primordial phoneme" (TÄF, vol. 2, p. 77).47 Jyesthä is given the shape of the various "names" given to the fifty phonemes by some samhitas is appended to the edition of the Lakçmï Tantra (Adyar, 1959), pp. 227-31. Metaphysical and yogic speculations related to the form of the letter i, either in devanâgarï or in brahmi script, where it is represented by three dots, are to be found in the kämakalä diagram of the Srividyä: Jayaratha refers precisely to a Srividyâ text, the N$A, in connection with the above-mentioned division of a into three elements. 46. Ra (or RAM) is the seed of fire, agnibïjâ. 47. Jayaratha then quotes the passage in the Tantrasadbhava about the rising of the kuriçlalini, which we have seen supra, pp. 128-30, thus stressing the twofold—cosmic and microcosmic—nature of the process of the phonematic emanation.

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the letter u in devanâgarï and represents the left part of the letter a; the two other energies make its right part. There is an alternative interpretation by Jayaratha three pages further where four energies instead of three are mentioned, Vämä being added to the other three. However, what matters to us here is that right from the highest transcendent stage, three energies have been considered which were not a priori expected to be met with until later on, and which are held as forming the body (sarira) of the transcendental sound that is a. This kinetic body is the primal energy known as Tripurä, since it is threefold and will give rise to the "three worlds."48 This same energy will also bring about their résorption, for the destructive aspect of the energy is also present in the triad: Raudrï is the destructive energy, Rudra's energy, and kälägni49 is also the energy of Rudra, which dissolves the universe into fire.

While two aspects—akula and kula—may be distinguished in the first, supreme stage of the Word, they are there inseparably united. Now, at a second stage, they will be distinguished,

48. Such triplicity was brought in also because here (TAv, p. 78) Jayaratha refers to the VMT/N$A (4.5cd, then 9cd-ll), a Srividyä text where the Goddess is Tripurasundari (or Tripurä). Referring to another text, whose name is not given, Jayaratha also calls these three functions dhäman, that is, luminous form, effulgent manifestation. The passage quoted connects these three cosmic functions with the three luminous forms (dhâmari) that are moon, fire, and sun. For dhäman, cf. J. Gonda, "The Meaning of the Sanskrit Term Dhäman" (Amsterdam, 1979). 49. Ibid. (pp. 78-80). For kälägni, cf. also TÄ 4A61 and comm. (vol. 3, pp. 180-83). Kälägni is the last and lowest bhuvana\ therefore it is from it that the résorption of the universe starts. Siva and the Goddess in their destructive aspect are thus called sometimes Kâlâgnirudra and Kälägnirudrakalï. They are then in the form of the primordial fire, or the "great time," mahäkäla, wherein the whole universe dissolves, going back to the absolute "I" (ahatn). VBh 52 mentions a meditation on kälägni, as a fire that swallows up the body of the yogin (cf. also $SV3A, pp. 76-79). There is a Saiva Kâlâgnirudra Upaniçad which deals with the application of ashes over the body to form various marks. There Kälägnirudru is Siva in his destructive aspect.

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although not completely differentiated, for until one goes beyond the sixteen phonemes from a to ah one remains in Siva, namely at the level of the absolute nonduality of the first principle. Jayaratha states this once again before proceeding with the description of the a stage, quoting the following stanza: "Neither Siva without Sakti. Nor Sakti without Siva. The cosmic flow [is issued from] their couple (yämalam)." "Their union," he adds, "consists in that they are mutually intently turned toward each other" {parasparaunmukhyätmakarn yämalam rüpam syät) and this produces the flow of the cosmos "born of the fusion (or unifying friction) of the two Absolutes" {anuttarayor eva samghattät). "Here," he says,; "Siva and Sakti appear as separate for they are [respectively^ transcendent (visvottïrna) and made of the world (visvamaya), but though made of the world [the deity] remains beyond it in its total fullness, for [on such a plane] there can be no division or limitation" (ibid., p. 81). A therefore divides into two: a + a, which produces the second phoneme: the long vowel ä. The Absolute, anuttara, divides into Siva and his energy, denoted by the terms akula and kauliklsakti. "The state of union of these two," says TÄ, third ähnika, sloka 68 (p. 81), "is called unifying friction (samghatta). It is known as the energy of bliss (änanda), from which the universe will be emitted."50 Taking place during this stirring up, this unitive friction denoted by the term samghatta, this energy of bliss, Jayaratha tells us (ibid., p. 81), is a stir (calana), a springing forth (ucchalattä), or a "vibration" (spanda): all this makes the principle alive and creative. Any generative act is accompanied by bliss. This is why the energy of Siva which is now manifested is the energy of pure happiness or bliss: änanda = ä (it was necessary now to have an energy denoted by a term beginning with a long a). This energy, says Abhinavagupta in the PTV,51 arises with the phoneme ä when Bhairava, the holder of the energy, becomes aware (vimarsa) at once of his akula aspect and of the kula energies. At this point, then, 50. Tayor yad yamalam rüpatp sa sar\\gha\\a iti smftahj änandasaktih saivoktä yato vièvarp visrjyate/ / 51. Pp. 167-68.

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not only are those two aspects, kula and akula, more in evidence, but there appears a reflective awareness in consciousness, which is full of bliss.52 A, the Absolute, pure consciousness (cit\ is nothing but pulsating light (prakäsa); with â there is an awareness (vimarsa) of this radiance, yet without the interference of duality, and without vimarsa prevailing over prakäsa. TÄ sloka 69 further states that this is a "reality" (tattva) beyond the supreme and nonsupreme, known as Goddess. This is the essence, the heart, the emission, the supreme Lord," 53 all which should be understood to mean, Jayaratha explains (ibid., p. 82), that it is beyond both the immanent aspect of the reality related to sakti (visvarüpüt säktät), and its transcendent, Siva aspect (visvottirnät saiväd rüpät). The heart (hrdaya) denotes indeed, for Abhinavagupta, the supreme reality, the Absolute,54 the very generative center of consciousness. The TS (chap. 3, p. 12) describes ä as rest within the Absolute (anuttara eva visräntir änandah). The term rest (visränti) in no way implies the absence of energy or dynamism. On the one hand, indeed, it may be held that a long vowel, as it corresponds to two short ones, is a kind of pause, of resting, in this vowel, that, as it were, spreads out (prasaranti: PTV, p. 168). On the other hand, and more markedly, bliss, änanda, notably as aesthetic enjoyment, is rest, repose (visränti), in l he sense of absorption, of peaceful immersion within itself of the consciousness which is merged with the object of contemplation.55 We must also note that Abhinavagupta (TS,

M. Cf. also SSV 2.1 (p. 60): ahamvimarsaprathamakalaanuttarakuiasvarupa sati Bliss is defined by Abhinavagupta in IPVV 1.5 (vol. 2, p. 177, in fine): svarüpasya svätmanah paripümanijasvabhävaprakäsanam eva paramarsamayatâm dadhad ânanda it ucyate: "that is known as bliss which is but the fullness of the self-revelation of one's own nature, accompanied with a reflective awareness, a self-representation of one's own nature." M. Tat särarfi tac ca hrdayam sa visargah parah prabhuh//69// ^4 CI. PTV, p. 31, quoting the Tantrasara—or, still better, see Abhinavagupta's developments in the PTIv. VY Such enjoyment, says Abhinava {Abhinavabharatu 1, p. 179), is änandamayanijasatfn'id viïrântilakçana* The state of the absolute "I," as we shiill see, is defined by Utpakideva in APS, 22 as "rest within itself of

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chap. 1, p. 6) defines the energy of bliss as freedom: svätantryam änandasaktih, which amounts to placing it on the supreme level.56 This exalted position vouchsafed on the energy of bliss is clearly apparent, finally, in 7M, sloka 70 (and in Jayaratha's commentary, p. 81), quoting the Devyäyämalatantra, which describes the Goddess "beyond the supreme" (parâtïtâ) as higher than the three goddesses of the Trika, Parä, Paräparä, and Aparä, placed on the three prongs of the trident.57 Finally, one may notice that Abhinavagupta returns later on in the TÄ (3.160-61) to the conjunction of the two anuitaras, saying that it may give rise either to a disturbed energy (ksobhätmaka), in which case bliss (ânanda) will be generate^, or to an undisturbed energy, in which case the outcome will be in the nature of the Absolute {anuttarätmakatä). This may sound surprising, but as appears from Jayaratha's commentary on this point (p. 161), Abhinavagupta only meant to take up a rule of internal sandhi where the merging of two cfs may result in a and not in â (thus sima + anta makes simanta). Here again we can see how a rule of phonetics may be given a metaphysical interpretation: cosmogony and grammar should not be at variance! Although with a we are in the eternal and immovable supreme, the latter pursues, however, its inner evolution, which gives rise to the third vowel, L

The third phoneme, i, corresponds to icchasaktU a term which may be tentatively translated as power of will. Icchä, in fact, is rather indicative of an impulsion, a strong wish, a drive or an urge toward some desired object, or else an intention the light of consciousness" (cf. infra, p. 287). The entire manifestation, similarly, "rests" within consciousness, wherefrom it springs forth, or originates: cf. TÄV, p. 182 (ad TÄ 3.186-87): vastutah sarvavastunärn pramâtary eva visränteh, "for truly everything rests in the knower." 56. Cf. supra, p. 174. 57. For this trident, cf. A. Sanderson, Mandata (op. cit.), notably the figure, p. 187.

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or intentness. Abhinavagupta, in the Tantrasära,5% interprets icchä as abhyupagama, that is, an assent, a move forward or nearer to what is going to occur. Icchä is therefore not so much the divine creative will as the movement of the divine, which, from that bliss consisting in the recognition of, and the rest in, the transcendent, enters a phase which brings it a little closer to the emanation and where it assents to it, where a creative intent or impulsion unveils itself in Siva. This creative intent, says the Tantrasära, rests in the energy of bliss. It is the wonder (camatkära) experienced by the principle at its own freedom.59 As we have seen, according to Abhinavagupta, bliss is freedom (svätantrya). When pure consciousness60 spreads out (prasaranti\ he adds, this is the perfect fullness of the power of will. It corresponds to a more condensed form of consciousness (samvidghana)61 where the primordial freedom tends, but without limiting itself, toward what will subsequently curtail its original spontaneity. In the Tanträloka,62 Abhinavagupta gives the following description of icchäsakti and of the phoneme /: "In this unifying friction, owing to its being consciousness,63 [there arises] a reflective awareness (pratyavamarsa): the power of will, the supreme sovereign of the nonfearsome energies."64 Jayaratha explains this reflexive awareness or re-presen-

58. TS, chap. 8 (p. 74): "The power of will has indeed for nature a balanced movement, without specification, toward knowledge and activity" (jnänakriyayoh sämyarüpäbhyupagamätmakatvät). There is a similar definition in Utpaladeva's commentary on SD 1.3 (p. 7). 59. TS, chap. 1, p. 6: iaccamatkära icchäsaktih. 60. PTV, pp. 168-70. 61. For the meanings of the term ghana, ghanatä, cf. PTV, pp. 64, 66, 166-67, and 170. 62. 3.71 (p. 83). 6.V That is, says Jayaratha, because it predominates. 64. samghaffe 'smincidätmatväd yattatpratyavamarsanam/ icchä&aktir aghoranäm saktinäm sä para prab huh/ / As we have seen (chap. 4, pp. 175-76 and 192), pratyavamarsa is a characteristic feature of para and paÉyantï väc.

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tation as an act of synthetic awareness (parämarsa) of the supreme knower, which is a desire to project the emanation {sisrksätman). There is no emanation there, but only a drive toward, an intentness on emanation, a thought oriented toward what will eventually evolve as the emanation, and which is pervaded by joy at all that is surging forth within consciousness; this is why there appears the first element (prathamatuti)^5 the highest one of the energy of will, not yet affected, still undisturbed by what will be created subsequently. It should be noted here that icchä is of paramount importance in the sämbhavopäya, the way toward liberation that is "of Sambhu": Siva—described precisely in the TÄ, third / ähnika; and this both because the entire manifestation through^ phonemes is the very act of this divine will and because emancipation, according to this path, consists in the yogin's identifying with this will, this primal noncognitive impulse (existing in human beings and the Godhead as well) prior to all knowledge. Abhinavagupta states this in the first chapter of the TÄ (1.146) when he says, "What is clearly revealed in the first moment of self-awareness free of all thought-construct is what is known as will."66 The other, lower, aspect of the emanative intention which, according to Jayaratha (ibid., p. 84) begins to emerge from i, will be manifested with the fourth phoneme: I

I is ïsâna,67 the power of lordship, of mastering or ruling, also called the sovereign. Phonetically, I is i + /. From the standpoint of Siva's energies, it is a more marked form of the power of will. It is in icchä, says the TS, that Uäna rests: icchäyäm eva 65. Tuti or truti denotes a moment, a division in the flow of breath (präna) and in the awareness of the universe. There are sixteen tufis. The first one is the initial movement of consciousness, free of duality (nirvikalpa): Cf. TÄ 6.63ff., and TS, chap. 6. 66. taträdye svaparämarse nirvikalpaikadhämani/ y at sphuret prakafaip säkcät tad icchäkhyarp prakirttitamj j 146// (vol. 1, p. !85). 67. A term which, like icchä, occurs already in ABS, 16.47,

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visräntih Uänam. And the TÄ: "When this [power of will] is disturbed {praksubdharüpa), it appears as the sovereign. Then arise the supreme and nonfearsome goddesses, who are guides on the path of Siva."68 Such a disturbance or stirring of the power of will, which does not exist in /, is due to the fact that the emanative intent becomes more marked and tends to cloud the perfect purity of the original consciousness. Here, says Abhinavagupta in the PTV,69 will, in its freedom, begins to wish to perceive what will appear as power of cognition. It wishes to see objectivity appear.70 Sovereignty, or lordship, says Jayaratha in his commentary,71 consists in an external manifestation (yet of course beyond duality) in the form of Siva's countless energies. Those are the energies mentioned in slokas 72-73 quoted above. They are auspicious and guide the disciple upon the path toward liberation. (Let us mention again as regards ï (cf. supra, p. 116) that in the Srividyä, whose metaphysical doctrines owe much to the Trika-based Pratyabhijnä, there is an ancient written representation of the blja ÎM (.;.) in the visualizing meditation of the kämakalä). V With the fifth phoneme, w, the desire to manifest the universe, which appeared with i as a reflective awareness (pratyavamarsa) of the supreme knower, takes the form of «in awakening, an unfolding, a revelation, or a coming forth

t>H. TA 3.72-73 (p. 84):

saiva praksubdharüpä ceci Uitrï samprajâyateII72 tadä ghoräh parä devyo jätäh saivädhvadaisikäh/ m. f>TV, p. 168. /0 Regarding the shift from the perceptible object to pure consciousness, Abhinavagupta notes (PTV, p. 170) that there may be a conscious awareness of the supreme energy (svasamvitpramânalabdhah), since it is in the nature of that moment when consciousness, which is freedom (svânmtryam), is anticipating cognition of an object to surge forth from within itself {bhâvojjigamiçatmakam).

n

IÄ, ibid., (K5).

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(unmesa),12 within this consciousness, of the cosmos as an object toward which will be directed the power of cognition of the supreme.73 For now appears the power of cognition (jnänasakti). What was yet but emanative intent (with iccha), then desire to perceive the manifestation (with ïsâna), evolves into the knowlege of the manifestation. It is a knowledge however purely ideal, for at this level there is no form, no object to be known. It is, says Jayaratha, the awakening, the revelation, of the cosmos upon which is directed the intentness toward manifestation, due to a desire arising within consciousness to know it inwardly. This is the primal subtle vibration (ädyah parispanda),14 that is, the initial, infinitely subtle movement which is at the root of any movement, of the entire universe. 72. Unmesa, properly speaking, is the opening of the eyes, the blossoming of a flower; by contrast nimesa denotes their becoming closed, folded. It is therefore understandable that these two words be used to denote the emergence of the manifestation, then its dissolution, within the supreme consciousness. Here is how divine activity is described in the first verse of the Spanda Kärikä: "We laud that Sankara, who is the source of the power of the wheel of the energies, by whose opening and closing of the eyes there is the appearance and dissolution of the world: yasyonmesa nimesabhyâm jagatah pralayodayau" But as pointed out by the commentators (Rämakantha in his Vivrai on SpK, and Ksemaräja in the SpN and SpS), the coming forth {unmesa) of the universe is correlative with the disappearance (nimesa) of the pure undifferentiated consciousness; and conversely the revelation of the latter entails the closing down or disappearing (nimesa) of the empirical world and consciousness. Thus there is a constant interplay between unmesa and nimesa, each taking in turn the sense of the other, depending upon whether they are viewed from the perspective of the emanation or of the résorption. We have seen previously (chap. 4, p. 181) that unmesa, as an awakening to the supreme reality, indicates also the background free of all thought construct (nirvikalpa), of any form of discursive thought. 73. TÄ 3, si. 73-74: "This solitary reflective awareness of the self which occurred previously, which is the unfoldment of the universe of the knowable, [now] exists in the aspect of the power of cognition." svätmapratyavamarso yah präg abhüd ekavïrakah// jnätavyavisvonmesätmä jnânaàaktitayâ sthitah/ (vol. 2, p. 85) 74. 7VÏ, 3, comm. (pp. 85-86).

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"When the power of cognition awakes (unmisanti), it consists in the unfoldment (unme$a) of all the desired objects, [and it is] u."75 The divinities who appear at this stage are, unlike those who were in z, fearsome, and they obstruct the path toward liberation.76

0 Like the power of will, that of cognition takes on two successive aspects according to how much it it disturbed (ksobhiia) or its objective aspect (jneyärnsä) is in evidence. Disturbance here, as with i and /, refers to the movement prior to the manifestation which becomes more perceptible as the intent or impulse toward emanation emerges more distinctly in Siva. Like isäna in icchä, ünatä rests in unmeça.11 And like /, the phoneme u is twofold: short (w) and long (w). "When, as revelation becomes more marked, the objective aspect [of the power of cognition] sustains a great disturbance, then deficiency (ünatä)n arises in pure consciousness."79 This sloka of the TÄ is commented upon by Jayaratha as follows: The aspect of what is to be known (or of objectivity, jneya) expanding because it predominates over that of knowledge (or cognition, jnäna), there is then a perturbation, the support of the diversity of objectivity, that is, of all that is blue, pleasant 75. PTV, p. 168: unmisanti tu jnanasaktir u iti. 76. 7M, 3, il. 74-75 (and comm.):

ïsyamanasakalabhavonmeçamayï

iyarp. paräparä devi ghoräm yä mâtrmariçlalim/ /74/ / sfjaty aviratam suddhasuddhamârgaikadïpikâm/ "This supreme-nonsupreme Goddess continuously emits the circle of the fearsome Mothers, who alone light the pure-impure pathway."! 77. r s , chap. 3 (p. 13). 7K. In ABS, 16.47, the condition of ü is ünarüpa. 79. \fteyärr\§ah pronmiçan kçobham yadaiti balavattvatahj unatâbhâsana/p sarpvinmatratve jäyate tadäj/ TÄ 3.75-76 (vol. 2, p. 86).

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and so forth. Then, due to this prevalence of the objective, an incompleteness (apümatva), that is, a deficiency (ünatä), of the pure cognitive aspect of cognition appears, contraction (sankoca) prevails. In this way is produced the sixth phoneme.80 Here now is how in the PTV Abhinava, in the cryptic style that he often employs, describes this stage: The absolute consciousness (anuttarasamvid), being awakened (unmisattaiva) since it is the animating principle of the awakening (or unfolding) of all that tends toward unfoldment, becomes deficient (ünlbhütä). This is due to the contraction resulting from the fact that there begin to appear the outline^ of differentiation in the totality of objects, though the latter appear after the [stage of] unmesa only: they are then still unmanifest, their condition being comparable to that of objectivity when it is held within the internal organ (antahkarand). So the mass of all that exists, being taken into itself [by the supreme consciousness], is borne (üdhä) [in that consciousness], the udder (ûdha) of the celestial Cow81 that is the supreme Deity. The power of cognition thus expands in the most manifest manner (susphulä prasrtä): it is w.82

So, with the arising of ü a representation of the objective world begins to emerge within consciousness. To quote the TÄ 3.76-77: It is said that [when deficiency is] developed, the course of what is to be known begins to exist. This development consists in that 80. jnanapekcayä jneyarüpo 'msa udriktatvat prasphutïbhavan yada ksobham tattannilasukhädyätmanä citräkäradhäritäm eti tadâ jneyasyâdhikyât jnänasya jnänamätrarüpatäyäm ünatvasya apürnatvasya äbhäsanam jäyate samkocädhigamo bhavet, iti sasthavarnodayah. (Ibid., p. 87) 81. We saw previously that in the ftg Veda Word and Cow are interrelated (RV 3.55.1, or 8.100.10-11); cf. chap. 1, p. 23. 82. PTV, pp. 168-69: unmisattaiva unmimiçatâm api antahpränasarvasvarüponmesottaraikarüpair api antahkaranavedyadesïyâsphu(aprayabhedämsabhäsamänabhävaräsibhih sarfikocavasenaünibhütänuttarasaw vitsarvabhävagarbhikärena anangadhainavirüpaparadevatäyä üdhorüpä üclhasakalabhävaräsih susphufa prasrtä jnänaüaktih ü iti.

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the ocean of perceptions assumes a variety of forms. The yogins know that this is the seed of all that constitutes [the world of] duality.83 It goes without saying that the object of the power of cognition, on this level, is a purely mental, or internal, representation of the forms of the world that is later on to appear empirically. The universe emerges within Siva's consciousness, at this level, as inseparable from his awareness thereof. We are on the plane of nondifferentiation. This ideal representation begins to be more clearly defined, and thus loses its pristine fullness, and this is why it is deficient (Una). This is also why waves (ürmi, a term used, in fact, for ü in TS, chap. 3, p. 13) arise in the ocean of consciousness. But as yet there is no actual objectivity. There is no form.84 Form and world are there in seed-form. The phoneme w, indeed, is regarded as the seed of the process of the manifestation of the phonemes, that is, as being much more so than the rest of the vowels from a to ah, though all of them are, like Siva, seeds (bïja) of the manifestation. "Truly, this phonematic awareness (parämarsa), the sixth one, is the principal of those made of the supreme self-awareness [of the Lord. Therefore it is] from this one that, separately or fusing mutually, arise all the other [phonematic] awarenesses.85 This preeminent position of ü is due to its being taken, as it were, as symbolic of the first six phonemes, which are the initial—highest—stages of the Word, therefore those from which all the others derive (in this respect PTV, p. 224, 1.10-11: ükäräntäh tatprabhavatväd anyasya: [the phonemes from a] 83. ruçlharn tajjneyavargasya sthitiprararnbha ucyatef f 76// rüclhir e$ä vibhodhäbdhes citräkäraparigrahafy/ idatn tadbhedasamdarbhabijam cinvante yoginah//77// K4. Thus Jayaratha's commentary upon si. 76 (p. 88): tatra anuttaränandayor suddhasamvinmätrarüpatvät tadapeksayä bhedäbhävät prameyavärtäpi näsü/ K5. TÄ< 3.77, comm.: iha khalu etad eva paravimarsätmamukhyam parämar&açafkarn yatah paraspararn prameyena vä satfighaffe sati nikhilaparämarkodayah. (vol. 2, p. 88).

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to w, for [from these] arise the rest of [the phonemes]. 86 To conclude, here is how Abhinavagupta in the third chapter of the TS (p. 13) sums up the situation of the first six vowels: "The three first [phonetic] awarenesses {parämarscr. a, U w) being essentially on the side of the aspect of light [of consciousness] {prakäsabhägasäratvät\ are solar (süryätmakam). In the three other ones [â, i, w] dominates delight (ühlüda)?1 which is essentially rest (visränti); they have, therefore, the nature of the moon. It is understood, however, that [in both cases] there is no aspect or element of action (karmämsa: that is, there is, on this plane, no objectivity, where normally action—karma^ kriyä—prevails)." This active aspect of thej energy will assert itself with the diphthongs, before which arise the four liquids.

R, & U I The first six phonemes (a, ä, /, /, u, Ü) each conveniently provided the initial letter of a term (anuttara, änanda, icchä, etc.) suitable to denote the aspects successively assumed by the energy, within Siva, in order to initiate the process of manifestation. The four liquids, which are our present concern, are of no help for such a use: few—and in any case, no suitable —words begin with r, and nearly none with f and /; as for /, its existence is purely theoretical. Hence it was even more difficult to vindicate the presence of these four phonemes (which the varnasamämnäya, however, brings inevitably after ü and before the diphthongs) as stages of Siva's inner evolution. As a result, intricate considerations, intermingling phonetics and cosmogony, are put forward in an attempt to demonstrate the necessity of inserting these four "sterile," "neuter," phonemes in the midst of the kinetic and vibrant creative movement of 86. Also TA 3.184 (p. 180): svarânâm ?a(kam eveha mülaip syäd varnasamtatau. The next slokas of the TÄ reduce indeed the six phonemes to the first three, the basic triad of the phonematic emanation consisting of the energies of consciousness, will, and awakening: atah $a$riärp trikatp säram cidiçyunmeçarLâtmakam (il. 192). 87. One may note that â-H LAD (in the causative) means to revive, to refresh, as well as to delight or gladden: the moon is essentially cool, refreshing.

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consciousness, as it is bringing forth the universe within itself. Abhinavagupta solves the problem by seeing in r, r, /, and / a necessary stage for the initial impulse of consciousness (icchä), notably in its aspect of disturbance or stir (ksobha). At that stage there must be a kind of pause in consciousness, which shines, then in four different forms, before it proceeds with its creative movement. In the TÄ, he interpolates between si 79-81 and 91-92 that describe these phonemes ten slokas about the creative stir—ksobha, ksobhana—of consciousness, which is at once that stir proper, its cause (ksobhaka) and its support (ksobhädhära). Abhinavagupta stresses how this ksobha is essential for the emergence of manifestation.88 Jayaratha, in his commentary (like Abhinavagupta himself in the PTV, p. 209), points out (pp. 94, 95, and 96) its sexual connotation also: an aspect of the creative process that we shall see again later {infra, pp. 281-82). Here again, the power of will, the emanative impulse (icchäsakti) predominates. We have seen that icchä assumes successively two aspects: quiescent and disturbed or stirred, corresponding to the two phonemes i and i, depending on how clearly the object of its intentness, that is, manifestation, appears in it. This twofold energy now associates with the sound ra or the sound la. Those are, it should be noted, the sounds ra and la {ralayoh srutimätram) and not the phonemes (varias) ra and la, semivowels that, in our system, are classified with consonants and are therefore not on the level of Siva, but on that of the next categories (tattvas) of the emanation. Jayaratha, pointing to this, explains that the sound ra flashes KK. Cf. also ÄSK2.7, comm. (p. 61), and TS, chap. 3 (pp. 13-14). As we said above (p. 249, n. 70), Abhinavagupta (PTV, p. 170) correlates the six vowels from a to ü with the movements of the first nondiscursive awareness of objectivity in the human being, prior to all discursive knowledge. (7 in this case is that moment where knowledge of an object, a vase for instance, arises as "a many-colored, self-luminous knowledge of the known." Next arises a kind of inner stir (w); then the free consciousness (/), condensing, becomes bliss (a) and finally is lost in rapturous wonder (a): this is the reverse movement of the—cosmic—process we are following here.

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forth instantaneously like lightning, whereas a phoneme has a certain duration, and he adds that in Siva there is no objectivity (whereas it is already there at the level of the phonemes ra and /a).89 Further, according to tradition and not only to the Trika, the phoneme ra (and the bijamantra RAM) is regarded as the seed of fire (agnibïja), and the phoneme la (and the bijamantra LAM) as the seed of earth (prthivïbïja).90 So, when the power of will, in its undisturbed form, flashes forth instantaneously like lightning, the phoneme r will arise; and in its disturbed form, equally bright but comparatively more stable, f will arise; then, when this twofold energy appears as stability or stillness (sthairaya, niscalata), a state belonging to eartfi, / and / will arise. The description of r and / as consisting of a consonantal and a vocalic element is to be found in traditional phonetics, whose conceptions are here translated in terms of metaphysics.91 Stability is immobility; earth is the last of the tattvas, where the movement of emanation comes to an end. If this stable point is reached, how can the emanative movement be carried on in Siva? Jayaratha, for his part, writes that the object of the power of will {isyamäna), that is, that which objectivity will consist of, and the gradual emergence of which marks the inner evolution of Siva toward emanation, is not to be found in r, ft f, or /, where there is only its shadow (chäyamätreriaiva).92 Further, sloka 80 of the TÄ mentions once again that the energy of revelation (unmesa) which precedes

89. TA 3.79, comm. (pp. 89-90), which refers to the Mahäbhäsya to substantiate its view that r, I and ra and la are different types. 90. The bïjas of the other elements are y a {yam), air; va (vam\ water; and ksa (ksam), ether. Cf. chap. 6, p. 346, TÄ 11.20, comm. (vol. 7/2, p. 12), and SvT4.103ff. 91. Cf. for instance Atharva Prätisäkhya, 1.37.39: samprsfarepham rvarnam . . . saiakäram Ivarnam. It is to be noted however that Bhartrhari ( VP 4.148) holds that the vocalic element related to r or /is a. Similarly ABS 16.53 (vol. 1, p. 150) establishes that r and /arise from the conjunction of a with r and /. (Should this be paralleled with Grammont's definition of the English r vowel as a "kind of a"? Cf. J. Bloch, "La prononciation de R en sanskrit," BEFEO 44: 43-45. 92. TA 3.79, comm. (p. 90).

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these four phonemes, is but the receptacle of objectivity, not its source, which lies in the previous form of energy: icchä. And regarding the actual manifestation of this objectivity, it will occur at a lower stage only, when the power of action (kriyäsakti) emerges. Now, insofar as the object upon which the power of will is intent is already there, in this will, if only in its subtlest lineaments—and we have seen that this is actually the case between i and u—the emanative intentness retains its efficiency. But here nothing is left of that upon which the power of will is intent. Only its shadow (chäyä) remains, a rather unclear term 93 (for how do we differentiate between the shadow and the lineaments of objectivity?), yet denoting, at least in Jayaratha's mind, the absence of this objectivity as emanative efficiency. So here we would have but pure will devoid of creative potency, a point where the emanative energy has come to a kind of standstill. This pause is consciousness at rest (visränti) within itself; now such a rest, in our system, is bliss (änanda) and light {prakäsa). And indeed, according to sloka 81 of the TÄ9 "This fourfold aspect of the power of will is called supreme ambrosia. Since no further disturbance can arise therein, it is not the seed of anything else."94 This nectar of immortality, says Jayaratha, is the supreme camatkära, arising from resting in one's own Self.95 As to the disturbance (ksobha), it is mentioned here because it is an attribute of the seed (bïja), whereas the womb (yonï) is the support of the disturbance: a traditional Indian concept. It is out of the union of seed and womb, and of the disturbance of the latter by the former, that everything arises. Now, vowels (from a to ah) are seeds. Siva is the seed. Consonants (from ka to ksa), Sakti, are wombs. Their union gives rise to the universe. If this is so, the phonemes r, f, /, and /,

*)}. It is also used by Abhinavagupta in TS, chap. 3 (p. 14). ( M. ii'chäEakter atah prähus cätürüpyam parâmrtamj kcobhäntarasyäsadbhävän nedaryi bïjcup ca kasyacitj / (vol. 2, p. 91). *).V Also 7Vf3.92(p. 101): ätmany evaca visräntyä tatprokiam amrtätmakam: "When [the energy] rests within itself, this is said to be the nectar of immortality" (or ambrosia).

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phonetically sharing in both these categories of phonemes, should have, as may be assumed, a specific creative power. However, this is not so, but just the opposite. This is explained in the TÄ by saying that these four phonemes are not exactly seeds. Consequently they can neither be the cause nor the support of a disturbance.96 So they are not creative. They are indeed called neuter (napumsaka) or sterile—literally "eunuch" (sandha)91 phonemes. In the PTV Abhinavagupta propounds another explanation of the case: "This group of four [phonemes] is called sterile, just like a seed that has been burned, because they participate in the nature of voidness and not because they dö not at all possess the nature of seed. No [state], in fact, exists apart from that of the couple Siva and Sakti, who are [respectively] seed and womb: there is no [third] state in addition to these two to be found in the Mâlinïvijayottaratantm or in any other treatise. In the pleasures of this world, too, the same sort of rest, that is, of bliss, is to be found. This is why these [phonemes] are called the four ambrosiacal seeds".98 Here we meet again with one aspect of these four phonemes that we have already touched upon: r, f, /, and / are not only known as sterile but also as amrtavarnœ. ambrosiacal phonemes. Ambrosia is, as we have seen, the enraptured wonderment of consciousness at rest within itself.99 When no disturbance arises, then the pure, noncreative energy is at rest. Such a rest, as the 96. Ibid., si 91 (p. 100): prakritam brümahe nedam bïjam varnacatu^ayamj näpi yonir yato naitat kcobhädhäratvam rcchatij j 97. In fact, $andha is also a grammatical term with the same meaning as napumsaka, that is, "neuter." 98. PTV9 p. 174: etac catuskam sünyarüpatänupravesäd dagdhabïjam iva $anclharüpam bhanyate na tu sarvathä bijarüpatväbhävät, bïjayonyätmakasivasaktyubhayätirekinah kasyacid api abhäväi, srïpûrvâdisâstresu cänabhidhänäi îaukikasukhâdisu caivamvidhaiva visräntir änandarüpeti, , tad evâmrtabïjacatuçkam ity uktam. 99. TÄ 3.92: ätmany eva ca visräntyä tat proktam amrtätmakatp/ and Jayaratha, ibid., p. 101: asya varnacatuçfayasya prak$obhakatväbhävät svätmamätraviaräntyä paracamatkäramayatvam. "Since they rest within themselves, they are said to be of the nature of

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PTV would have it, does not mean the incapacity for creation, since these four phonemes are endowed with the twofold nature necessary to any creation, but it means that here willpower wishes to keep its creative energy within itself and enjoy the bliss of the restful state thus achieved. Abhinavagupta's mention of worldly pleasures alludes to that brief moment of standstill in the spasm preceding the creative emission, a moment of utmost pleasure. It might equally be taken as an allusion to Tantric sexual practices, from which these metaphysical considerations may derive, and where the yogin achieves the highest bliss and the goal of his practice if he is able to retain his energy within, that is, to prevent the emission of semen. We saw, finally, that the PTV ascribed the sterility of these phonemes to their having entered voidness. We should return now to this point. Abhinavagupta writes: With regard to this,100 all that [will appear later and] is mixed up, combined and interrelated with others, must first assume a form —one might say void—and not perceptible by the senses: it is like the jumping of frogs.101 But these things nevertheless continue to be made of the Absolute (anuttara - a) and of bliss (änanda - ä), and they are indescribable since they are both the substratum of all forms of cognition and their ultimate point of rest. On the contrary, the stirring (samrambha) extending from the energy of will (/) to that of sovereignty (/) can bear successivity and can thus spread out either within itself102 or on the plane of

ambrosia." Jayaratha introduces this hsdf-sloka as follows: "These four phonemes, when free of any disturbance, rest in themselves alone and consist therefore in supreme wonderment." MM). Regarding the power of activity and the nature of action, which consists of successive moments: its activity begins to operate from the phoneme e, which comes immediately after /. 101. When hopping about, frogs shift from one point right to another, or rather they pass through a middle space which is like a void, a condition of invisibility. Similarly the power of action operating within the diphthongs e, and so on, but originating in the vowels from ä to ü (since the phonemes i\ and so forth, are produced through combining a and i, etc.), moves from the vowels to diphthongs through the "void" of the phonemes r, f, A and /. 102. This results in r, Ä, A and A which are nothing but the pure power of will.

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anuttara and änanda (a and ä),m When it spreads within its own body, which is void, it becomes luminous, igneous: r and f. For how can one deny that in these two phonemes the two vowels / and I are present, associated with the sound of the letter r, the nature of which is brightness? This is said by the illustrious Puspadanta: 104 "This is also established by the similarity with the sound ra" In fact, when one wishes to enter in a stable aspect105 of voidness, one [first] goes progressively through a state of luminous consciousness (bhâsvararûpasamviiti), then when one enters in a state of stability, the phonemes / and / appear, being accompanied by the sound of the letter la which is stability, a condition proper to the earth. Finally, sovereignty (J) plunges106 as long as possible and, surpassing then all forms of objectivity, reaches the condition of [total] voidness and stability, that is, the protracted state (plutatvam) of the syllable. This is in conformity with the rule: "there is no lengthened form of the phoneme /."t07 Whilst for the phoneme a and the other [phonemes] the protracted form is only a lengthening of their long (dirgha) form, [here, for /,] in conformity with the rule quoted above, the long form [of the phoneme] is not to be taken account of. But this is enough!"108 103. Which associates / and / with a and 0, and results in e and ai. 104. A grammarian of this name is mentioned by Jayantabhatta in the Nyäyamanjaru 105. And no longer luminous. 106. plutvä: having plunged or blown up, that is, having assumed the most lengthened, or protracted form: /. This deliberate ambiguity is meant to give the sentence a double reading, from the standpoint of phonetics as well as of the process of the energy itself. 107. There is only one short (hrasva) form of /, having a value of one mora (mätra), and a protracted one (pluta) with the value of three morae; see Käsikä 1.1.9. See chap. 3, n. 214 108. PTVy pp. 172-74: tatra y ad y ad anyavyämisritasärnkaryam anyasambandhäd eti tat tad anämarsaniyasünyapräyasvarüpäkramanapurahsarikârena tathä bhavati—plavänäm iva bhekädih/ tatränuitaränandätmakam vapur na vyapasarati, avyapadesarüpatvät sarvajnäne$u sarvä-, dhäravrttüvena paryavasyati paryantabhittirüpatvät, api tu kramasahicnutvät sarfirambha icchaivesanantä svätmany anuttaränandapade caprasaranak?amä/ tatah saiva aünyatmakarfi svarji vapuravagähamänä bhäsvaratp rüpaip tejomayam iva pratharnarp gähate r-f ' " / tffö hi /-/ ity anugamo bhasvararuparephaSrutyanuxamafoa katham apahnüyatämj

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If the phonemes r, r, /, and /can be looked upon as "void," the reason is the same, seemingly, as their being regarded as rest and ambrosia: this is because the powers of will and sovereignty sink within themselves instead of moving toward manifestation. They shine there first because the energy is luminous and associated with the bija of fire, ra\ then as voidness expands, the quiescence associated with the bija of earth, la, becomes prevalent. This state of complete vacuity is associated by Abhinavagupta later in the same text109 with the deep sleep state, susupti—which, according to ÏPV 3.2.15, corresponds to consciousness as resting in voidness110—where breath is identified with the "great space" (mahâvyoman), the dwelling place of the third brahman, that is, the supreme deity as complete void (paripürnasünya). It is indeed well known that the Trika, the Srlvidyä, and others sometimes describe the highest stages of the emanation as characterized by vacuity or void (sünya), noU of course, as an ontological void—but quite on the contrary as consciousness, or energy per se, free of any trace of objectivity; and this is indeed how r, f, /, and /primarily appear.111

tathaha bhagavän puspadantah rasrutisamanyäd vä siddham itij sünye hi niscale rüpe anupraviviksäyäm bhäsvararüpasamvittisopänäkramanatn slhiiam evaj tato niscalarüpänupravesät pärthivarüpasatattvaniscalatätmakalakärasrutyanugame f-J itij tathâ ca paryante ïsanarupaiaiva samagrabhävätmasvarüpollanghanena dïrghataram plutvä nis~ calâm sûnyâm sattâm etïti plutatvam eti "Ivarnasya dïrghâ na santi" iti nyâyâtf avamâdïnâm tu dïrghasyaiva dïrghataraiâ plutatvam, tac ca prânnïtyâ dïrghatvam eva prthag aparyesanïyam ity ästäm tävat. We have quoted and translated on p. 258 the six lines that follow this passage. 109. PTV% p. 228. 110. tävanmätra (jneyasünyatä) stithauproktam sausuptam... (vol. 2, p. 260). 1 11. We have seen above (chap. 3, p. 95), that the sound energy, at its highest stages, from vyâpinï to unmanâ, is sometimes also described as a void. This is also said in VBh, 127: In his commentary, Aghorasiva quotes a Moka which defines sünya as devoid of all stain and free of all tattvas and all objects of sense-knowledge (älambanadharma). He also quotes a portion of the Vimarsinïdïpikâ according to which the stage of äünya is freedom, fullness, what is known as Siva, that where all the tattvas arc rcabsorbed and whence they all arise:

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called trikona also because within it three powers are manifested: those of will and knowledge, which were already there, and that of action {kriyäsakti), which is here just emerging and which will bring about the—archetypal—manifestation of objectivity in Siva. Each of these powers is regarded as forming one of the angles (kona) of the triangle. Here is what Abhinavagupta writes in the PTV: When [the energies of] will and sovereignty enter into the body of [the energy of] bliss (a) and in the abode of the Absolute (a) that precedes it and that never loses its own [transcendent] nature [one has, combined, the phonemes], a or ä and / or ?, [in this order and] not in the reverse, and, as has been said, [the conjunction of] the letters a and / give e. There is, however, a difference between the penetration [in bliss, a\ and the penetration in the abode of the Absolute (a), for the penetration in the stage of bliss [results in] a manifest state [of the phoneme], whereas the [phoneme] resulting from the union with the Absolute is, as compared with the other one, more subtle.118 Abhinava then quotes a passage of Patanjali's Mahâbhâsya,u9 saying that according to some Säma Veda schools e and o are uttered as short syllables. Here again a fact of phonetics (and a Vedic conception!) is used to substantiate a metaphysical elaboration. From the standpoint of the manifestation of the power of activity, each of these four phonemes typifies a more manifest state of the energy: asphuta in e, sphuta in ai9 sphutatara in o, and sphutatama in au (TÄ 3.96, comm., p. 106).120 So e is a or ä + / or I

118. PTV, pp. 174-75: tad evam icchesanam canandavapuçi anuttaraparadhämani ca prägbhävini svarüpäd apracyäviny anupravisya a a il hi e, na tu viparyaye, yathoktam avarna ivarrie e iüj anupravese cänuttarapadänupravese syäd api kascid viseçah, änandapadänupravese hi sphutatä/ anuttaradhämasafpbhede tu sükcmatä tadapekcayä. 119. Mahäbhäcya, 1.1,48. 120. Abhinavagupta refers also to the pronunciation of e and o in the angamantras and vaktramantras in the Saiva tradition. On this point cf. the SP1 (p. 144-45), where Hélène Brunner quotes Nirmalamapi's commentary upon Aghora6iva\ Paddhati, which distinguishes between

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In a system where triads play a prominent role, this phoneme, owing to its triangular aspect, could not but hold an eminent position. Since it is produced either through the conjunction of the absolute power (a) and the power of bliss {a) with the power of will (/) or that of sovereignty (/), or through the conjunction of the three powers of will, cognition, and action, e appears as the synthetic seed of the energies which will bring forth the universe. It may also be regarded as synthesizing the three stages of speech: pasyantï, madhyamâ and vaikharï,nx which correspond to the powers of will, cognition, and action as dwelling, of course, in the Word at its highest level, para, that level where e lies. We have seen122 that the Trika already brings in this notion of triad (so foundational in a system of thought named after this very notion) in the first phoneme, a, with regard to its written form in the devanâgarï script, and Abhinavagupta, in a passage of the PTV,123 describes the great secret (mahäguhya)—for the revelation of which the Goddess approaches Siva, and which is the Absolute, a—as being, among other things, the trigon {trikona) of the energies, and so forth, all dwelling in the undifferentiated pure cognition. Metaphysically and graphically triangular, e will often be referred to or invoked, in the Saiva or Säkta traditions, whenever triads—energies, deities, and so forth—or a triangular ligure are concerned, triads and triangles tending to blend into one. This is so, for instance, in the Srividyä, where the central cakra of the sricakra, the trikona or madhyatrikona, produced by the division of the bindu, is also the phoneme e. (In this respect see N$A 1.6, or, for instance, Natanänanda's commentary upon KKV22-25, where in fact he quotes TÄ 3.94-95.) I his triangle will evolve into all the other constituent cakras of the srïcakra, therefore into the whole cosmos. Similarly e,

the short (hrasvà), long (dirgha)y and protracted {pluta) recitation of mantras: their ueeära rises according to the case either up to the hhrümadhya, or to the brahmarandhra, or to the dvädasänta. \)\ KKVt $L 22-24. Ml. Supra, 241-43. LVV VTV\ pp. 52-57.

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A particular position of these phonemes in the process of the manifestation of the energies of Siva is also pointed out in other portions of the PTV and the TÄ we have already mentioned.112 There Siva, through the flashing forth of the synthetic awareness of the supreme "I" {ahamparämarsasphurariät), appears first as manifesting his solar aspect with the twelve limitating energies (kaläs) of the phonemes from a to visarga, minus the sançlhavarrias, then as revealing his lunar aspect, divided into sixteen kaläs, which makes it necessary to bring in the four phonemes, or kaläs, hitherto missing. The latter are known, as we have seen, as amrtavamas; now amrta, the nectar or ambrosia, is also called soma, and soma is the moon. Through their arising Siva is able to achieve the fullness of that energy which consists in the sixteen kaläs, together with his full nature, which is soma-sürya, moon and sun, that is, the holder of the energies, Siva, together with the aggregate of his energies, Sakti.113 However, r, f, /, and /, at the same time, give rise, in Siva, to a tendency toward limitation (this indeed is the purpose of the kaläs), which is the heralder of the limited manifestation to arise later. From this standpoint, then, the four liquids, in the arising of the differentiated manifestation, play an altogether positive part, which is rather different from that of the mere resting place, the voidness, that is, of a state of pure consciousness, that they assume in the system with which we are now dealing.114 But after this stage, evolution will be carried on with the diphthongs issued from the combination of the first six vowels, which we are now going to examine. svatantram paripurnam ca siväkhyam sünyadhäma tat j tattväni yatra iïyante yasmät samudayanti ca// (VBh., pp. 110-11 of the KSTS edition). Mahesvaränanda, in the Parimala of the MM, 38, associates the sariçlhavarnas to the meläpasiddha, also associated with susupti. 112. Chap. 3, pp. 157-59. 113. Here too, for the Krama, there are two moments, first "emaciated" ikrsa\ then "full" {puma), of the awareness of the world. 114. Soma is indeed viewed as being more specifically the power of action which reveals in the undifferentiation of Siva that which will give rise to the manifestation. Cf. Jayaratha ad TÄ 4.134 (vol. 3, p. 144) kriyäSaktvätmä soma.

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The inner movement of Siva toward emanation came to a kind of pause with the four "sterile" phonemes, which corresponded to the unalloyed power of will at rest within itself. For it is only through the combination, the union of two complementary elements or aspects that, in a system of thought which, like the Trika, is thoroughly permeated with sexual symbolism, manifestation can progress. The movement toward emanation will therefore continue with the next four phonemes, the diphthongs e, ai, o, and au, that are produced through the combination of the first six phonemes from ä to w.115 (Of the five phonemes, says the TÄ, for the power of bliss, änanda, ä, is held as inseparable from the Absolute, anuttara, a,) "The five [vowels] precedingly described, all springing upwards, mixing and confounding with one another, take on different forms. The Absolute, supreme vibration, and bliss, moving up and rubbing and embracing will and unfoldment, assume the most diverse forms."116 This diversity is that of the four diphthongs e, ai, o, and au, "When the two [aspects of] consciousness, absolute and bliss, are fastened to the energy of will [there appears] what is called "triangle," embellished by the joy of emission."117 This triangle is the phoneme e, which is known indeed as trikoria. We find again here the considerations upon the written form of the phoneme we saw previously with a, for the letter e in devanägari is more or less triangular in shape (J§. E is

115. ABS I6.48-52 gives the four diphthongs as appearing before the liquids. It calls them kûta, a term it also applies to ksa, of which it is a usual name. Anutiarecchayogena hy edhamânah sa e smrtah/: "That which swells due to the junction of the Absolute and of will is called e.n 116. TÄ 3.92-94 (p. 101-02): itthatp präg uditam yat tat pancakarn tat parasparam/ / 92/ / ucchaladvididhäkäram anyonyavyatimisranät / yo 'nuttarah parah spando yas canändah samucchalanf / 93/ f täv Urhonmesasaipghaffad gacchato 'tivicitratäm/ 117. TÄ 3.94-95 (p. 103): anuttaränandaciti icchäfaktau niyojite/ /94/ / trikonam iti tat prähur visargâmodasundaram/

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for Abhinavagupta, is, right from the level of Siva, the seed of the universe which arises through the conjunction of his three powers of will, cognition, and action. Owing again to its form, e is also associated with another energy, the energy of bliss, änanda (e can indeed arise either from a, or â, united with /): due to its being shaped like an inverted triangle, it takes on a very significant meaning for a Tantric or even simply an Indian mind, as conveyed by Jayaratha: 124 "By [the term] 'trikona* is indicated [or hinted at] the aspect of place of birth, in other words of the 'mouth of Yoginî' {yoginïvaktra) of this [phoneme]." The place in question, evidently, is the yoni, that is, both the maternal womb and the feminine sexual organ. "From this place," adds Jayaratha, "is born the supreme Energy, as has been said: 'When She comes forth, curved, out of the triangular seat' and: 'the triangle is called bhaga [that is: vulva], secret mançlala, abiding in the sky, its angles being will, cognition, and action while in its center evolves the cincini [sound]'." 125 "In ritual practice also," he says later on, "the place where the coming forth takes place is that of the highest bliss because of the discharge associated with it at the time of the bliss of emission."126 Thus associated with triplicity and sexual symbolism,127 e cannot fail to be of paramount importance in the Trika.128 124. TÄ 3.94, comm. (pp. 103-04). 125. For this sound, cf. chap. 3, p. 97, n. 31. 126. trikonam ityanena yoginivakträparaparyayajanmädhärarüpatvam apy asya sücitamj tata eva hi para saktir udetiti bhävah, yad uktam: yad ullasati srrigäfapifhät kutiîarûpinï/ //// tathä: trikonam hhagam ity uktam viyatstham guptamandalam I icchäjnänakriyäkonam tanmadhye cincinikramamf / iti . . . caryäkrame 'pi visargasyänandaphalasya sambandhinä sphärena paränandamayam prasarasthänam, iti I (vol. 2, p. 104). See also TÄ 29,124-26 (vol. 2/2, p. 88-89). 127. For the sexual symbolism of the triangle, cf. G. Tucci, "Tracce di culto lunare in India," R.S.O. xiii (1929-30): 419-27, and J. J. Meyer, Trilogie Altindischer Mächte und Feste der Vegetation, vol. 3, pp. I33-294. 128. These are meanings also ascribed to it in other Tantric traditions. Thus in the Jayäkhya Samhitä (6.37) and in the ABS (17.9), which calls it tryaSra, or triangle, and jagadyoni* or matrix of the universe.

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Finally e appears as having a special role in the mâlinï: Abhinava (PTV, p. 155) states that according to "the Nityä and other Tantras," e, the seed of delusion or distraction (ekärätmakamohanablja), plays there a prominent role. But the passage is obscure. It seems to refer to prastäras, diagrams where phonemes are placed for the purpose of extracting (uddhära) mantras, in some of which (in the case of the mâlinïl) the letter e would be in a central position. According, however, to another interpretation (followed by R. Gnoli in his edition of the PTV9 which he substantiates with Jayaratha's commentary on the VMT), this role would be assumed by ai and not e. AI Let us quote here the TÄ (3.94-95) and Jayaratha's commentary: The two energies—Absolute and Bliss—entering there in a state of growth, attain, by the conjunction of two triangles, the state of six-angled [phoneme]. "When 'there,' that is, in the e triangle," says Jayaratha, "the Absolute (a) and bliss (ä) 'grow,' that is, are reinforced following the rule of sandhi [described by Pänini in sütra 1.1.1: vrddhirâdaic: 'the phonemes ai and au are called vrddhi ['increase(d)1], then, by the union of the Absolute and of bliss, both of which are triadic—since the former has the three energies Raudri and so forth, and the latter is only an expansion of the former, there takes place a conjunction of the two triangles of a and e. The condition thus obtained is that of a six-angled or six-pointed figure; that is, there appears the form or nature (rüpata) of the_ letter ai. This form [of the letter ai] does not appear in writing because it is extremely secret: one only draws a line above the letter e, which is thus doubled. In the practice129 a six-angled mudrâ is obtained when the triangle of the siddha and that of the yoginï interlock."130

I ?{). This refers to practices of sexual yoga—hence our translation of caryakrame with "in the practice." The six-pointed mudrä is regarded as formed by the union of the yogin and his consort. HO. 7/T 3.95-6 (vol. 2. p. 105):

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This passage quite aptly conveys what should be said about the phoneme ai, which is produced (this is phonetically true) by the addition of a or ä to e. Thanks to the "triangular" quality of a, due as we have seen131 to its holding within itself the three energies: Raudri, Ambikä, and Jyesthä—a quality that extends to ä insofar as ä is nothing but the expansion of a—its union with the triangle e results in a theoretical figure formed of two inverted triangles, that is, a six-pointed star. In view of the symbolism of these triangles, e appears as yoni and a as bija (it is bïja, seed, par excellence); hence ai, the figure thus formed, typifies, in an ordinary context, as indicated by Jayaratha, the sexual union of the yogin and his consort, such union being valued because it reproduces on the human level the archetypal union of Siva and Sakti. In the cosmic context, the double ai triangle is precisely symbolic for the inseparable union of Siva and Sakti in the undifferentiation of the principle. Jayaratha uses indeed, with respect to the ritual union of the yogin, the term samputa, which not only designates the union but also the interlocking or "encasement," the total coincidence of Siva and Sakti. Ai is one of those phonemes graphically described in our texts. But such representation is purely theoretical. It is based indeed partly on script—for the triangle forming e—and partly on the number of energies supposedly present in the phoneme a, which transforms e into at a second energy triangle symbolically added to the previous one. This may look a somewhat hybrid elaboration, resulting from Abhinava's combining

anuttaranandasaktï tatra rudhim upagatef/95// trikonadvitvayogena vrajatah çadarasthitim/ tatra trikone 'pi yadä anuttaränandau rûçlhim "vrddhirecï" iti samdhikramena praroham praptau, tadâ anuttarasya purvoktanïtyâ raudryâdisaktitrayamayatvena änandasyäpi tatsphâramâtrasâratvena trikonarupatvât akâraikâralaksanatrikonadvayayogena, çadarâm çafkonâtp sthitim vrajatah aikârarûpatâm avabhasayata ityarthahj lipau punar evamrüpatvam atirahasyatvät na pradarsyate—ityekärasyaiva dvigunïbhävonmllanäyopari rekhävinyäsah/ caryâkrame 'pi hi siddhayoginitrikonadvayasarnpufibhävena çadaramudràmayï sthitir jäyate, iti. 131. Supra, p. 242.

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heterogeneous materials which he did not fully coordinate. But we may perhaps rather consider that here is one more case where two different sets of symbols relevant on two levels are skillfully combined within a symbolical elaboration uniting the most abstract, paramasiva, to the most concrete, prthivi. Although ai is produced by the addition of the energies of the Absolute and of bliss to the energies collected in e, it is regarded, because of its making a step further toward emanation, as containing more distinctly than in e the power of action.132 Finally let us note that in the Srïvidyâ ai (in the form of the blja AIM) is particularly associated with the first part of the Srïvidyâ, the vägbhava, and that Abhinavagupta quotes the N$A (1.100) on this point in the PTV(p. 230). For the LT, too (26.12-25), AIM is the vagbhavabïja and it is the womb of the universe (jagadyoni) as being formed of Visnu {a and a) associated with his energy (/ and /). O-AU A and ä now unite with u or w, thereby producing a thirteenth phoneme, o. The first two phonemes, in this case, are considered as seeds and the other two as wombs. The unfolding (unmesa) and the deficiency (ünatä) of consciousness proper to these phonemes representing a more advanced stage in the movement toward manifestation than will (icchä, /), and sovereignty (ïsâna, ï), it is considered that in o the power of action is more manifest than in ai.133 The other powers are also there, since they arise with the phonemes from a to w, all contained within those following them, but at this stage the emphasis is more especially placed on the power of action. This active energy will be even more clearly in evidence at the next stage, au, which is much more important than this one with regard to the divine energy and to yoga as well,

\M. A BS 16.51 states that the phoneme a; is known as aisvaryavan: "endowed with power." I.VV ABS 16.52 says that o is ota, "invoked," and that au is characterized by ils potency, aurjiiya: one must always find, for each phoneme, an epithet or a name beginning with this same phoneme.

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and which is produced on the arising of a further phonematic awareness where a and ä unite with o. This is what the TÄ (3.96-97 and 103-05) says on this theme: These two [selfsame energies] unite with unfolding (unmesa: w). Then, being again in the same condition, they mutually cause the power of action to appear in its most manifest form. . . . This diversity of the reciprocal fusion of the energies is precisely what is called the supreme and manifest body (vapuh) of the energy of action. Since in this fourteenth stage (dhämari) the three energies are [equally] manifested, the Master has called it 'trident'in the Pürvasäsana (i.e., the Mälinivijayottaratantra)"m In au the powers of will and cognition are equally present in the clearest form. Au owes its importance precisely to the three powers of Siva being there perfectly balanced in their full intensity. This is why au is called trisulabïja, the seed that is the trident of Siva's energies,135 the trident typifying unity in triplicity. At this level, the three powers are absolutely pure, with no tinge of objectivity, because precisely of their being unified and because, says Jayaratha, this unity is the power of action free of all objectivity.136

134. ta evonmesayoge 'pi punas tanmayatäm gate/ /96/ / kriyäsakteh sphufam rûpam abhivyanktah parasparamj . . . . . . svatmasamghatiavaicitryarp, saktïnâm yat parasparam/ /103/ / etad evaparam prähuh kriyäsakteh sphutarfi vapuh/ asminscaturdese dhämni sphufïbhûtatrisaktike / /104/ / trisülaivam atah präha sästä sripürvasäsane j 135. TÄ 5.60, comm. (vol. 3, p. 365): "sülam" icchädisaktitrayam aukäras ca. Cf. also PTV, p. 175: tathä hy aukära eva kriyäsaktiparispandah parisamäpyate iticchajnänayor atraiväntarbhävät trisülarüpatvam asya sa$ardhasüstre nirüpitam. "Thus, the subtle vibration of the power of activity arises and subsides in the phoneme au. Since the [powers of] will and cognition abide there [in the power of activity], it is said in the Trika teaching that it is of the nature of the Trident." 136. Cf. TÄ 3.107, comm., p. 114: "When the triad of energies of will, cognition, and action shine in essential fusion (sâmarasya) due to the energy of action, there is then nothing left that can be known: nothing onto which these energies may be directed may appear, because they

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Au is also one of the three phonemes which make the bïjamantra SA UH, dealt with, notably, in the PTV. There it stands for the fully unfolded energy. It is also the central portion of this bija, that is, au, which, when this mantra pervades the universe, is associated with the cosmic sphere of energy

(saktyanda).ul

The Tanträloka further states that the yogin who is able to become fully immersed in this throbbing threefold energy attains that pure, spotless {niranjana) state which is an unshakable state of perfection, freed from all impurity, and wherefrom he will never fall into a lower condition.138 Finally, one may note that, according to TÄ 3, si 109,139 annul each other mutually. . . . This mutual incompatibility of that on which these three energies may be directed results in the fact that nothing can be conditioned, 'colored,' by them. This is why it will be said later on (si. 172): T h e Goddess Action is spotless (niranjana, lit., 'without ointment')." 137. Cf. PS, si. 43-45, comm. (pp. 78-79 in L. Silburn's edition). This vyäpti is described in MV 4.25 (p. 23), a text quoted by Jayaratha, p. 124. Abhinavagupta, in the commentary upon si. 29 of the PT(PTV, p. 265 and PTlv, pp. 21-22), mentions also au as the trident of energies, iden- \ tifying it with Siva as the seat (âsana) of the Goddess, that is, as being \ that upon which rests the emanative energy. However, the trident can also be that of the three goddesses, Para, Para para, and Aparä, conceived of as united on the plane of total transcendence: it is viewed in this way in some practices, aiming, with the awakening of the kuncjtalinl through a mantra, at reabsorbing the yogin and the whole cosmos into pure energy. On this last point, cf. A. Sanderson's study "Mandala," op. cit. For SAUfr cf. ch. 7, pp. 417-22. I IK. TÄ 3.108 (p. 115). There is in the Netra Tantra, 7.37-39 (vol. 1, pp. 168-70) a definition of the niranjana state which underscores its unique quality: "The yogins, O fair one, who attain this state, become one with Him, the spotless, who is subtle, who holds within himself all the modalities, who is changeless, supreme, free of all objectivity, allpervading, the perfect and peerless condition of the supreme Lord," it Moka which Ksemaräja glosses with a variety of epithets stressing the complete freedom, the undifferentiation, the lordship, which is enjoyed by one who attains this state. Niranjana is also a name of Siva. Finally it is worth noting that niranjana (with a long ä) is the full moon, which is, as we have seen previously, the fullness of Siva's energy (cf. chap. 3, p. 90). I W Ibid., p. 115.

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eight divinized energies—"Brahmï and the others"—may be associated with each of the eight phonemes from r to au. Each phoneme is then successively taken as "that which expresses" (väcaka), as the phonetic seed, of each of the eight devis, who are thus multiplied by eight and appear therefore sixty-four times. We have already encountered140 these eight divinities who also preside—sometimes bearing other names—over the eight vargas. Why are they given here as associated with the phonemes from r to au! Probably to have them arise right from the level of Siva, and so they may be next projected into the emanation: according to the äbhäsa system of the Trika, everything must indeed have its existence first archetypally in Siva, so that it can subsequently be reflected in the lower levels of the emanation. Let us add that together with an initial emergence in Siva of these divinities, there is thus, at this same transcendental level, the paradigm of the number sixtyfour, which in Tantrism is important: it is a sâkta number, and it is notably, as we have seen,141 that of the division of the phonemes when their morae are included. Bindu^1 The phoneme we shall now discuss, the anusvära, is not a vowel (neither is the next one, the visarga). It is simply, as the name anusvära indicates, a nasal sound, an "after-sound," a nasal utterance added to a vowel. Moreover, this phoneme, known as bindu, or "drop"—a term referring both to its written form: a dot above the vowel, and to what it symbolizes because of this form—does not, strictly speaking, correspond (neither does the visargä) to a movement toward emanation within Siva. It is only a symbol for the undifferentiated unity of consciousness, the oneness of Siva, the dimensionless point which however contains in seed-form all the worlds, the seed of the entire emanation. In other words, bindu is Siva himself within whom fourteen different moments have been distin-

140. Chap. 3, p. 155. 141. Ibid., pp. 161-63. 142. For bindu in the manifestion of sound, cf. chap. 3, pp. I051Ï.

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guished, but who actually never ceases to be the undifferentiated point, the sole and radiating source of all energy, and who goes back, as it were, to the supreme plane before emitting the manifestation. Thus we have the fifteenth and sixteenth phonematic awarenesses (or the fifteenth and sixteenth kaläs) that are bindu and visarga. This is how Abhinavagupta describes the bindu in the TS (chap. 1, pp. 14-15): "Then, at the end of the power of action, all that was to be done and has been accomplished is about to enter into the Absolute, but, before doing so, it all exists as the bindu which is essentially knowledge (vedana) and pure light {prakäsamätra)"... "When [the energies of] will and cognition," he says in the PTV, "have increased because they have entered into the nature of the Absolute [a—which gives e, ai, o, au\ they abandon this state of subtle vibration (parispandd) [which is, however] conditioned, and identify themselves with the bindu that is knowledge, associated with the purusatattva, pure consciousness having attained to undifferentiation. When they thus dissolve on the plane of the Absolute, [they become the bindu]: am."143 One could perhaps be clearer, even with regard to such a paradoxical condition as the bindu's, which includes diversity while transcending it, and wherein also the supreme consciousness and the purusa seem to coincide. In the TÄ, where he deals more extensively with the bindu, Abhinavagupta is comparatively less obscure. After describing the effulgence of the first principle as being either solar, lunar, or fiery,144 he continues: "This pure light, shining while these three luminous aspects {dhämatrayä) remain, is called bindu in the scriptures. It is regarded as Siva's bindu."145 "This bindu," says Jayaratha 143. PTV, p. 176: evam icchäjnane anuttarasvarupänupravesena praptopacaye paseäi parityajya tathävidhopädhiparispandasatiäm abhedasatlärohanacinmayapurusatattvasatattvavedanä rüpabindumäträvasesena vapu$ä tathânuttarapadalïne am iti. 144. These are the three aspects of knower, knowledge, and known, present in the preceding stages of the energy, and notably in au (referred to as "conditioning" the parispanda of the energies in the above quotation). 14V 7>T 3.133-34 (p. 136).

aira prakâ&amûtram vat si hi te dhänuuraye \ati

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in his commentary (ibid., pp. 136-37), "is the supreme knower, and has no connection whatever with the bindu (the anusvärä) of ordinary speech." Here the emphasis is placed on bindu as being pure consciousness, or knowledge, a character stressed by Abhinavagupta and Jayaratha as well when they term it vindu rather than bindu, using thus a term derived from the verbal root F/D, to know.146 "At this point, the energy of the Absolute, her body becoming fully manifest, assumes as a result from the turbidness of objectivity, the nature of vindu.141 "This is," says Jayaratha (ibid., p. 117), "the autonomous knower in the very act of knowing. Its nature is light, supreme, indivisible (avibhägah parah prakäsah). He never loses anything from its original nature." Therefore it is the supreme itself, but as the holder of the seed of diversity.148 "This undivided light," Abhinava goes on saying, "[shining] when the energy of action is awakened, this luminous seat of sun, moon, and fire, such is for us the supreme bindu.149 . . . This light exists in itself, totally free from the variety of things pleasant, unpleasant, and the like, from white, red, and so forth. As the Master150 has said, 'This innate splendor that uktam bindutaya sästre sivabindur asau matah/ Dhâman, a term with a wealth of meanings and thus difficult to render, is at once light or glory, power as related to a function, "'form' as resulting from a function" (Renou). It also denotes, among other things, a self-luminous place (for instance, a star), a point where energy is manifested, "a holder, a container of numinous power" (Gonda). For this word, see J. Gonda's study, "The meaning of the Sanskrit term dhäman" (Amsterdam, 1967) and (mainly for the Vedic uses of the term) L. Renou, EVP: 1, p. 21; 8, p. 74; 9, p. 108. 146. vettïti vinduhi: the word bindu is traditionally derived from VID, v and b being interchangeable. 147. atränuttarasaktih sä svam vapuh prakafasthitamf kurvanty api jneyakaiäkälusyäd vindurüpini//110/ / 148. ABS, 16, in which the bindu emerges before the phonemes, ascribes a similar role to ma which, for this text, is also bindu. 149. TÄ, 3.111 uditäyärn kriyäsaktau somasüryägnidhämanil avibhâgah prakâào yah sa vinduh paramo hi nah)/ 111// 150. Krsna probably, since these three lines remind us of BhG 15.6, a Moka already borrowed with a slight modification from Mundllp. 2.2.11.

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neither sun, moon, nor fire illumine, but without which the light of the sun, the moon, or the fire would not exist', that which thus shines is consciousness."151 So the bindu brings together in its undifferentiated oneness all the triads that sürya, soma, and agni (equivalent here to knower, knowledge, and known—pramätr, pramäna, and prameya) stand for, gathered in the supreme knower, totally autonomous and one, even though it holds within itself the entire universe: "Consciousness itself, while identifying, as a result of its freedom, with the known, is self-existent and utterly self-dependent."152 Or again: "The knower is that stage of consciousness conveyed by the thought 'I am' (aham asmi) without any dependence on, or connection with means of approach to things that are to be known, and so forth. It is not unlike [the condition of] one who knows the scriptures."153 A person who knows the scriptures, Jayaratha explains (ibid., p. 130), keeps them within himself (in his memory): they are thus part of him, and remain so even when he does not need to refer to them: this precisely is why he may be said to know them. Similarly the whole "known" the totality of the cosmos—abides in the Self, for the supreme knower holds within himself all the aspects of knowledge.154 This is an interesting comparison, especially to the point in a culture where tradition is mostly memorized and imparted by word of mouth; the guru, like Siva—who is the supreme guru—holds everything within himself while being always free

I .SI. hladataikçnyadi vaicitryam sitaraktädikarri ca y at I /114/ / svayam tan nirapekso *sau prakäso gurur äha ca/ van na süryo na vä somo nägnir bhäsate 'pi caf/\15/f na cärkasomavahnmäm tat prakäsäd vinä mahahj kirn apy asti nijam kirn tu samvid ittham prakäsatej /116/ / 152. TA 123-24 (p. 127-28): sarnvid eva vijneyetädätmyäd anapek$ini//123// svatantratvät pramätoktä vicitro jneyabhedatahj LYV jßeyädyupäyasarndhätanirapekcaiva sarnvidahj/125// sthitir mätäham asmïti jnätä sästrajnavad yatah/ 154. Later on (rf/. 126.7), Abhinava states that unlike the limited knower, the true knower, that is, the Lord himself, has no need to refer to the known, since, although holding it within himself, he remains totally aloof from it.

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of it. (This can also be taken as an interesting definition of traditional knowledge: something one has received and keeps rather than something one discovers.) Regarding the reference to "I am," it is no surprise that the bindu, which is am and holds within itself the whole of what will be manifested (that is, phonetically, all the phonemes from a to ha), should be assimilated to aham {a + ha + m), the absolute "I." I55 One may note, incidentally, as regards symbolical phonetics, that here again (as with the liquids—cf. supra, p. 257) occurs the notion of shadow (chäyä). Abhinava, in effect, states that the bindu am should not be confused with the nasal ma: "It is different from the letter ma: it is, as it were, only its shadow. The case [here] is similar to that of the letters ra, la, and ha in relation to the sterile phonemes and to the visarga."156 Here again, a phonetical notation is used to distinguish between what is relevant to the manifest, to objectivity, and what is beyond it. Similarly, in the yogic practice of the uccära, bindu is that through which one goes beyond the final nasal of a bïjamantra and attains, through the subtle kalâs of ardhacandra, and so forth, the absolute, unmanä. Regarding yoga, precisely, Abhinava quotes a now lost text, the Tattvaraksavidhäna: "This bindu which abides in the lotus of the heart, immaculate, [the triad of] the human being, energy and Siva, is to be known through the practice of divided absorption (layabhedena). It is," he adds, "a sound (sabda) in the nature of a subtle sound resonance (nädätmaka) present in all animate creatures and dwelling there, dividing between high and low [while] beyond all activity."157 Jayaratha 155. This assimilation is also found in the Srividyä; for instance in KKV, 3-7, for which the bindu is aham. bindur ahamkärätmä. Na^anänanda comments on this term, saying that the union of a and ha in bindu is that of prakäsa and vimarsa. Bindu is thus the totality of consciousness. 156. TÄ 3.134-35 (p. 137): makaräd any a eväyarn tac cchäyämätradhrdyathä / /134/ / ralahäh sanfhavaisargavarnarüpatvasarnsthitäh / 157. Ibid., 112-14 (p. 118-19): tattvarakçâvidhane va tad uktarp parameünäj hftpadmaman<jlaläntahstho narakaktikivâtmakahj j 112//

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is not very explicit on this practice of layabheda. The TÄ, however, probably alludes here to the role of the bindu (in a mantra) during some practice of "ascendant meditation" linked to the movements of the kundalinï as are often used in Tantrism, where the ascending and descending breaths, präna and apäna (the "high" and the "low") unite, and then are stilled, in the uccära that goes from the heart cakra up to the dvädasänta. We may note, by the way, that here is found again what we saw in chapter 3: a subtle resonance, näda, both cosmic and human, having the bindu for its essential nature or center.

Visarga The movement of energy within Siva, after having effected, with bindu, a return to its undifferentiated source, a, together with a concentration of the energies, will go on, but now it will be endowed with emitting force, acting both inward upon and within itself—that is, in Siva—and outward toward the manifestation, the stages of which will be linked to the arising of the consonants following the visarga and heralded by it. Bindu is a single dot. The visarga is written with two dots in both the säradä and devanägari scripts. Its written aspect allows one therefore to view it as a division of bindu into two and therefore as a further step toward differentiation and toward manifestation. The word visarga, also, indicates in Indian grammar a release, an escape, of breath, after a vowel, at the end of a word, in lieu of r or s.158 Since it indicates the emission of breath, this term was quite suitable to indicate, in a system of phonematic emanation, the emitting movement of Siva which produces both the first sixteen phonemes within himself and, (to a certain extent) externally, all the phonemes boddhavyo layabhedena vindur vimalatarakah yo \sau nädätmakahi sabdah sarvapranisvavasthitah//113/'/ adha ürdhvavibhägena niskriyenâvati^hatej 158. W, S. Allen (Phonetics in Ancient India, p. 51) suggests to "render it by *oft-glide/ as referring to the breathy transition from the vowel to silence."

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from ka to k$a. This emission is somewhat intricate, for it appears at several levels. What Abhinavagupta (with Jayaratha's commentary) writes on the subject in TÄ, third ähnika, is also complex. Visarga is dealt with rather extensively, first in si 136-47, where Abhinava considers the levels of the emission, and touches upon the meaning of visarga at the human level of aesthetic or sexual enjoyment. Several portions in the PTV deal also with the visarga. We will try to give here, on the basis of these two works, a picture as clear as possible of this phoneme, that is, in fact, of Siva as emitting, and as the emission of, the manifestation, such as these are viewed by Abhinavagupta. His views will be met again, explicitly or implicitly, but never with so much elaboration, in the works of his disciple Ksemarâja and in the authors (notably of the Srïvidyâ), who are intellectually linked with the TrikaPratyabhijnâ idealist tradition of samvidadvaya. Abhinavagupta underlines from the very outset this Saiva, exalted nature of the visarga (and of the bindu as well), when he says in the TÄ (135-36): "Just as the letter /, due to the shade of a fragment of the letter ra [changes into] another vowel, so a, when absorbing a fragment of ma and ha, while remaining a vowel [changes into] two different vowels. That inner desire for emitting [the manifestation], which has been [previously] called the supreme kaulikl [energy], is also that which, when disturbed159 certainly [reaches] the emanative state."160 So this is indeed the energy of the akula, of the Absolute, of the primordial a {anuttaraprakäsätmana ädi159. Jayaratha (ibid., p. 139) explains that such a disturbance of the kaulikï energy consists in its being intent on the [appearance of the] outside world: bahiraunrnukhyalaksariam. 160. TÄ, 135-37 (p. 138-39): ikära eva rephämsacchäyayänyo yathâ svarah/ /135/ / tathaiva mahaiesädah so 'nyo dvedhäsvaro 'pi san/ asyântar visisrksâsau y à proktâ kaulikï para II 136 / / saiva ksobhavasäd eti visargâtmakatâip dhruvamf In the same way, MMV 1.890-1 (p. 82): "This supreme kaulikl the highest energy, is [the energy] of the Absolute, a, akula, the supreme Bhairava. This is the visarga wherefrom this universe springs forth."

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varriasya: J., p. 139). This reflective awareness (vimarsa) intent on cosmic emission (visisrksa) remains thus within the supreme knower (antahpramatraikätmyena vartamänä, ibid.). The movement within Siva which brought about, out of a, the emergence of the various forms of energy, from the power of bliss, ä, to the power of activity, au, comes to an end with this flowing forth (procchalantlm sthitim\ that is, says Jayaratha, the bursting forth of the countless forms of the manifestation arising through the successive phonematic awarenesses of Siva which we have seen {tat tat parämarsäntaravaicitryarüpatayä parisphurariam). So visarga is not so much the origin, the emission, of the manifestation, as manifestation itself as dwelling in the principle: "Such is," says Abhinavagupta (TÄ 3.145), "the span or nature of the emission: its nature is to be made of everything it encompasses. So it is with the ocean, which is [nothing else] than the unending succession of its waves."161 Even more explicit, Jayaratha (ibid., p. 147), says in his commentary that visarga cannot possibly be the cause of the manifestation, because in a causal relation there is duality, which at this level does not exist: the very nature of visarga is that of what is contained within it (garbhikrta). It consists of the infinitude of the appearing of the world (anantäbhäsamaya). It is the primal and perennial act of the first principle, of the ever selfaware consciousness, which eternally emits and holds the cosmic manifestation: this view agrees totally with the system of the nonduality of consciousness, samvidadvaya, of the Trika. "The emittive state is the projection of the Self, in the Self, by the Self," svätmanah svätmani svätmak$epo vaisargiki sthitifa says Abhinavagupta in a striking formula. He also states in the PTV: "The supreme Lord, as containing the universe and blissfully vomitting and devouring it, is the visarga, which, condensing, will come to assume the form of the letter ha9 then under the action of all the variety of possible combinations

161. 7VÏ3.145 (p. 147): visarga eva tävän yad äkciptaitävad ätmakahj iyadrüparfi sàgarasya yad anantormisarptatihI/ 145//

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[of phonemes], that of ksa."162 Later on in the same work (p. 230), while commenting upon the term trtiyam brahma of PT, si 9, he equates visarga with Bhairava163 as identical to the whole series of tattvas whose movement within himself is that of the emanation which this supreme god projects as a kind of outpouring of his plentitude, such emitting state remaining, however, one and unadulterated by the multiplicity of phenomena. This twofold aspect of visarga is outlined by K sema raj a in the SSV, where he states that the two bindus forming the visarga correspond to a double emission, inward and outward, resulting from two self-awarenesses, one internal {antarvimarsa), revealing the universe as resting in the absolute, the other external (bahirvimarsa), producing the five groups of five consonants, from ka to ma, and the tattvas, from prthivi to purusa.164 This division of the visarga is also described (though somewhat differently) in the TÄ (3.138), since it appears as going beyond the sixteen vowels or kaläs of Siva, and forming a seventeenth which transcends and supports all the others.165 Abhinava substantiates his view by quoting 162. PTV, p. 200: etad visvam antahsthitam anandasaktibharito vaman grasamänas ca visarga eva paramesvaro ghanibhüya hakärätmatäm pratipadyänantasamyogavaicitryena ksarüpatäm apy eti. 163. Bhairava, a fearsome form of Siva, is the usual aspect of Siva in the Bhairavägamas. He stands more especially for the undivided supreme consciousness as relating with the cosmos which he emits and reabsorbs. On this point see L. Silburn's introduction to the VBh, p. 12, or P. E. Muller-Ortega, The Triadic Heart of Siva, pp. 34-35, 144-45, and 177-78. 164. SSV 2.7, p. 62: yugapad antarbahirvisarjanamayavindudvayätmänam visargabhümim uddarsitavatï/ ata eva antarvimarsanena anuttare eva etad visvam visräntam darsayati, bahir vimarsena tu kädimäntam pancakapancakam a-i-u-r-lsaktibhyah purusäntam samastam prapancayatl 165. We have seen (supra, p. 234) that vowels are assimilated to the sixteen kaläs, or to the tithis, "days*1 of the lunar fortnight, all of them making up a totality. The sixteenth, immortal, kaiä is their source and background, just like the visarga here. Cf. also chap. 3, supra, p. 90. The sixteenth kalä may be regarded as extending further to form a seventeenth or even an eighteenth one. Similarly a thirty-seventh tattva, transcendent (and immanent), will sometimes be added to the thirty-six others and will be considered as the supreme, transcendent Godhead, Purumuäivu.

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from an early work, the Trisirahsästra,166 according to which (and to Jayaratha, comm., pp. 141-44) the visarga is the ambrosial or immortal (amrtarüpini) seventeenth kalä, the supreme level where it is no longer the "half of ha" (härdhakalâ, according to its usual definition), but half of this half, hakärärdhärdha, that is, the pure resonance underlying all phonemes as well as the entire manifestation, pure consciousness, immortal, and therefore higher even than the emission, which is the sixteenth kalä, the visarga which we have seen. These same slokas of the TÄ (139-40) assimilate these two aspects of the visarga with the kundalini (which reappears here—it is an all-pervading symbol). The first aspect is that of the quiescent kundalini, turned within, "looking like a dormant snake," this is the saktikundalikä, pure consciousness {samvinmätrarüpä), which does not emit. The second is the pränakundalikä aspect, which is in the nature of the cosmic "breath," and which emits. Thereafter she becomes quiescent once again. "She merges in the sky of Siva" (sivavyoman), the supreme brahman. "The movements of emanation and of résorption," the TÄ concludes, "are nothing but the emission of the Lord."167 That the visarga should not be considered as the emission and what lies beyond it only, but as the résorption as well clearly shows that the "emitting state" (vaisargiki sthiti) is ultimately the very state ofthat deity who emits and reabsorbs "itself, within itself, and by itself the universe: it is the very cosmic pulsation of the deity. But at the same time, one must note that, to describe this perennial, infinite, cosmologie state, the image of the kundalini is used, as connected with the phonemes, but even more as symbolizing the cosmic and human energy. All that takes place in the cosmos is naturally lound reflected in human beings, but the visarga affords us precisely an instance where these macro-microcosmic analogies AW more especially in evidence. In a tradition permeated with such correlations and where, moreover, there is a constant symbolical handling of the 100. Also known as TrLtirobhairava or Trisiromata, this text, frequently quoted in the TÂ, appears as a Kaula work. It is now lost. Cf. HTSL, p, 49. 107 IÄ 3.141: visargamätrarp näthasya srffisanihäravibhramäh/

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elements of language—nomma numina—the word visarga, which may indicate the emission of semen and not only of the cosmos, was bound to give rise to speculations about sexual matters. And all the more so since "sexo-yogic" practices held a significant place in the Kula tradition (linked as it was with the ancient Käpälika background) into which Abhinavagupta was initiated. Such practices were in evidence in the early Tantras (quoted occasionally in the TÄ), where they may well have initiated certain cosmogonie speculations: at the beginning, often was the act. Although in the days of Abhinavagupta these ancient texts had already been reinterpreted to make them more acceptable,168 these sexo-cosmic (if one may say so) practices were, however, still in use.169 This is evidenced notably by the description of the secret ritual of the Kula in TÄ, chapter 29. This is also clear from Abhinava's statements about the visarga in the PTV and the TÄ. On the one hand the PTV (especially pp. 46-48), distinguishing between three types of utterance for the visarga— normal, short, and very short (these last two forming the seventeenth and the eighteenth kaläs)—correlates them not only with the highest aesthetic enjoyment, but also with the ejaculation (visarga) of semen. Any form of enjoyment indeed is a stirring up of energy (viryaksobha and vlrya also means semen). This energy at its highest intensity appears as visarga, and this visarga in its supreme cosmic form is the energetic presence of the manifestation within the divine consciousness. On the other hand, this visarga, as both emission and presence of that which is emitted within the heart of the (human) emitter, may also be a sound arising from sexual activity. "This same emission," says the TÄ (3.146-48ab), "consisting of an unmanifested energy portion of ha (avyakta-

168. Cf. above, chap. 2, p. 60-61. 169. They have in fact always survived. On this subject see for instance the Yonitantra, edited by J. A. Schoterman (New Delhi, Manohar 1980). On a rite still performed in Puri, see F. A. Marglin, Wives of the GodKing. The rituals of the Devadasis of Puri (Delhi, Oxford U.P., 1985), chap. 8.

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hakalä) is called kämatattva in the Kulagahvaratantra,170 [which says]: This unmanifested phoneme arising in the throat of the beloved, pure sound {dhvani\ which cannot be controlled, which is neither an object for meditation nor for concentration, he who focuses his mind thereon at once gains control over the universe.'"171 "This sound," Jayaratha explains (ibid., p. 150), "is self-existing. It is uncreated (svayambhu), spontaneous (sahaja), pure. It is the subtle, allpervading, phonic vibration {satatoditanädä) through which reality expresses itself, the very essence of the vital and cosmic breath {pränatattva). So this is the Word in its most spon^ taneous and creative aspect. During sexual enjoyment," says\ Jayaratha (ibid.), "when, losing all self-control, the female plunges in the delight of love, her inner sense (antahkarana) being henceforth unconnected to anything, this sound, although [eternal], arises in her throat, swells up and becomes perceptible . . . Although very subtle (susüksma), since it consists of 'unstruck' (anähata) sound, it will evolve into the sound hähä. . . . This, however, is not the perceptible ha sound," says Jayaratha (p. 151), "but anackakalä: a phonetic force without vocalic support, a mere emission of breath then. The sädhaka should focus on this anähata visarga and conceive it as going back and forth with the rhythm of sexual union, from his eyes to those of his partner." Jayaratha then quotes: "Those whose minds are overwhelmed by the emission in the midst of the most intense pleasure utter it continuously in the delight of.

170. This text (called Kulaguhvara by Abhinava and Jayaratha in the KSTS edition of the TÄ) appears as a Kaula work, now lost as it seems. Gahvara is a cave, a hidden place. According to Jayaratha (ibid., p. 167), kula is the Energy, gahvara: Siva, kulagahivara being their union. 171. ata eva visargo 'yam avyaktahakalätmakahi kämatattvam iti srïmatkulaguhvara ucyate//146/ / yat tad aksaram avyakta kantakaijtfhe vyavasthitamj dhvanirüpam aniccham tu dhyänadhäranavarjitamj /147/ / taira cittam samâdhâya vasyed yugapaj jagat/ The sädhaka, as we know, is primarily a bubhuksu, pursues power rather than liberation.

one who

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the union with a fair-limbed woman.' The masters of yoga, with their mind totally engrossed in that, attain to the supreme union." Here we see how that which may have appeared as a purely abstract metaphysical construction, or as a gratuitous play with the Sanskrit phonemes, can also be experienced bodily, and it is not impossible that these speculative elaborations may have originated from such experiences. The emission of the visarga, this uncreated, spontaneous "breath" and its potency, can be experienced by a human being, or more accurately by the yogin in sexual union (hence its name kamatattvam), a union that, precisely, involves the deepest impulses or instinct, and that, moreover, duplicates on the human level the creative divine union of Siva and Sakti. We shall see another such elaboration regarding the sibilant sa.173 But let us return to the emission as giving rise to—and as being—the cosmic manifestation. The visarga, being a symbol for the Absolute, anuttara, as the emitter of the sixteen vowels of which Siva consists and of the thirty-four consonants from ka to ksa which arise subsequently, will produce all the categories (tattvas) of which the universe is comprised. As Jayaratha puts it: "It is nothing but the supreme Knower who, holding within himself the infinite number of worlds, and extending from the Absolute to ha9 manifests through his inner and outer luminous throbbing his [threefold] nature: [that of the three cosmic states] of the human being, the energy, and Siva."174 So this supreme emission is the manifestation 172. That is, the principle, the reality, or the very nature of desire: "kâma" says Jayaratha, "is will (iccha), and its reality (tattva) is its fullness whose nature nothing can ever destroy." "Desire," says Abhinavagupta (MMV 1.381, p. 28), is the very urge to appropriate [something], which is fulfilled through the use of covering: kämam svïkartum icchaiva tad acchädanayogatah, "he who desires controls the universe, hence the term 'desire principle'": visvam sâdhayate kâmï kâmaîattvam idam yatah. It is worth noting that this principle works through the "covering" of what is desired. On äcchädana, see supra, p. 206, n. 96. 173. Infra, p. 301-03. 174. TÄ, vol. 2, p. 209: sa eva hi parapramätrekarüpa 'Aesavifvakrodlkäreria

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as archetypically contained in the Absolute: the fifty phonemes will therefore already be contained therein, "expressive o f the world. (Even their division in eighty-one padas is there.175) This, however, does not in any way affect the perfect purity and oneness of the Absolute. This is why the TÄ says that the phonematic awarenesses (parâmarsa) which occur with each of these phonemes, even though being divided in fifty or more, correspond to one single self-reflective awareness (vimarsa) of Siva. They do not, therefore, bring any differentiation in Siva. This can be also understood by the fact that at this level, that to which the phonematic awareness (parâmarsa) is directed does not exist yet as differentiated objectivity. There are no phonemes yet, not even the energy of the phonemes (or the phonemes as energy), mâtrkà, but Bhairava alone regarded as consisting of the totality of sounds (sabdaräsibhairava), appearing thus as a result of a single act of awareness (ämarsa). Siva, inasmuch as he is the awareness (parâmarsa) through which all the phonemes abide in him—not as articulated but simply in the form of "resonance" (näda)—appears as the universal and omnipresent agent, "the father and mother" of the universe: father and mother because he generates it through his union with the Energy, from which he cannot be separated. He shines, says Jayaratha, as the emission of the Absolute where there is no duality. Thus the universe is present in Siva, free of duality, as aham, the absolute "I." There Siva and Sakti are united in perfect fusion (sämarasya), the synthetic selfrecognition (parâmarsa) of Siva and the cosmic energy being totally fused into one. Such is the supreme emission, a state of utter plenitude where light (prakäsa) rests within itself and where the phonemes—and therefore the whole manifestation are merged in the ultimate in the form of that energy which generates them (saktisvarüpim); this occurs through a single recognition (parâmarsa) common to Siva and Sakti. This is how the TÄ puts it: "This outflowing whose nature is energy, begins with the Absolute (a) and ends with ha. [Thus] conanuttarahakarätmana prasphurann antarbahirüpataya narasaktisivätmatäm äbhäsayet. 175. TÄ 3.196-97 (pp. 189-90).

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densing [within itself] the entire universe, it disappears into the Absolute."176 Commenting upon this sloka, Jayaratha (who refers on this occasion to Pänini's definition of pratyähära, 1.1.7) adds that in the Absolute, a, there are all the phonemes from a to sa lying between a and ha, and that the whole of this disappears, rests (nilïyate visrämayati) in the Absolute, the supreme reality, pure undivided light issuing from the principle without, however, ever leaving it, so that the whole phonematic manifestation both goes back and rests there. "Thus," says Jayaratha, "arises the awareness of the absolute T (yenäham parämarso jäyate), and thereby—because of the principle of condensation (pratyähäranityä)—is also the undivided awareness of all the phonemes" (sarvesam api vamanam parämarsah syät\ ibid., p. 196). It is therefore appropriate at this point to say a few words about aham.

Aham Aham (which ought to be spelled aham, since it is a + ha + bindu), "the supreme great mantra (paramahämantra) symbolizes the supreme emitting energy as holding within itself the entire manifestation. "The initial aspect of the awareness of 176. TÄ 3.204 (p. 196): anuttarädyä prasrtir häntä saktisvarûpinï/ j'204// pratyährtäsesavisvänuttare sä nilïyate/ Abhinava elaborates extensively on the visarga in the PTV (pp. 19598, but this cannot be quoted here for lack of space), underscoring the presence of the emission in all the phonemes and vice versa. The visarga, which cannot be separated from the Absolute, a, extends down to ha and includes therefore all that lies between these two phonemes: this is the movement symbolized by aham, or rather it is the supreme ipseity (ahanta), where everything merges into the Absolute—it is "the light at rest within the Self," as the APS puts it (infra, p. 288, n. 181). From the Absolute and ahanx pervading all levels of existence, Abhinava infers that the phonemes are all implicitly present in each: the totality of the eternal Word is always present in essence within each moment of its empirical manifestation.

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the supreme T," says Ksemaräja in the SSV, "is of the nature of the absolute akula"111 "This being the emission of the energy," says Abhinavagupta in the TÄ (201-02), "will next, as Siva's bindu, take within itself the infinity of the universe and thereby regain the condition of the Absolute."178 "The synthetic awareness of the Omnipresent," he adds (sL 203cd04ab), "in the nonduality of Siva and Sakti, that is, of the Absolute and the emission, is known, because of its complete fullness, as the T." And again (il. 205cd-08ab): "This entire universe dwells in the energy, the energy in the supreme Absolute, and the latter in the energy. This truly is the interlocking (or encasement: sampufikrti) by the Omnipresent. This is how the interlocking described in the Parätrimsikä179 is made. All this creation shines in consciousness {samvittau) and shines there, indeed, due to consciousness. These three [namely, consciousness, Energy, creation]; uniting and combining by pairs, are the unique and supreme form of Bhairava, the T."180 177. SSV 2.7 (p. 60): ahamvimarÉaprathamakala anuttaräkulasvarüpä. We saw previously (p. 239) that akula is the supreme Siva. Cf. also £SK2.3(p. 50). The cosmogonie role assigned to the pronoun (or more accurately to the exclamation) aham is not proper to the Trika. See, for instance, the following passage from BÄUp 1.4.1: "The Self alone existed in the beginning of this [creation] in the shape of the Purusa. Looking about, he saw no one else but himself. He first said: 'I am* (aham asmïtï). Hence came the name T (aham)." so'ham asmïtyagre vyâharat. Tato 'hamnämäbhavat. There the primordial being appears as somehow becoming aware of its existence by uttering "I," aham, and from this point, as assuming a creative role. Further on (5.5.4) the same Upanisad states that aham is the secret name of the god who creates: tasyopaniçad aham iti (Cf. on this subject J. A. B. Van Buitenen, "Studies in Sämkhya," J.A.O.S. 11, vol. 77 (1957): 15ff.). 178. TÄ 3.201-02 (p. 193): visarga eva säkto 'yam sivabindutayä punafy//201 / / garbhïkrtânantavisvaht srayate 'nuttarâtmatam/ 179. PT, àl 30. The prescriptions of the / T a r e , in fact, of a mainly ritual sort, but they are developed and interpreted metaphysically by Abhinava in his two commentaries ( / T K a n d PTLv). ISO. Ibid., 203-08 (pp. 195-98): anuttaravisarxâtmauvaàaktyadvayâtmani/

/ 203/ /

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This somewhat repetitive formulation clearly defines aham. As explained by Jayaratha (ibid., pp. 128-29), the energy, at this point, is the hakalä, the kinetic part of ha, that is, the visarga, the emission—which, as we have seen, is at once the emission proper and that which is emitted—and this visarga throbs within the supreme conscious energy: the Absolute. Thus the visarga is identical with the Absolute, "and therefrom it springs forth, and in this form too and through this sole consciousness does it shine there, that is, while being the universe, it rests within the Absolute, being of the nature thereof." Thus we can see how this notion of aham comes in to substantiate the metaphysics of the nonduality of consciousness: the universe, at the stage of the emission—which is the stage of its essential nature (from the standpoint of the absolute, it is nothing else but that)—is finally nothing but the conscious energy of the Absolute, of the Ultimate, eternally shining forth from a to ha and coming back to m; and it is self-contained since in ultimate truth He alone really /s.181 We shall see again aham in connection with the mantras, both

paramarso nirbharatvâd ahâm ity ucyate vibhoh/ . . . tad idam visvam antahstham saktau sänuttare pare/ f 205/ / tat tasyäm iti y at satyam vibhunä samputïkrtih/ tena srïtrïèikâÉastre sakteh samputitäkrtih/ / 206/ / samvittau bhäti y ad visvam tatrâpi khaiu samvidâ/ tad état tritayam dvandvayogât sanghätatäm gatam/ /207/ / ekam ev a par am rûpam bhairavasyähamätmakam / 181. Regarding this nature of aham as summing up the whole manifestation as emitted by—and resting within—the Absolute, the following pada from Utpaladeva's Ajadapramätrsiddhi is often quoted: prakâsasyâtmavisräntir ahambhävo hi kïrtitah, "the resting of the light [of consciousness] within itself is known as the condition of " 1 . " The complete stanza 22 of the APS runs thus: närthavy avast hä pränädävahambhävanirodhatah prakäsasyätmavisräntir ahambhävo hi kïrtitah "For animate beings, and so forth, no object can exist when the condition of T is suppressed and what is known as the condition of T is the resting of the light [of consciousness] within itself." The maxim is often quoted in nondualist Saiva works. One finds it, for instance, quoted and commented upon by Ksemarâja in SSV 2.7 (p. 64), or by

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as being itself a mantra and as the source from which all the other mantras derive their potency, since it is, as we have just said, the absolute itself in its aspects of universal cosmic energy.

But let us now return to the various aspects that may be assumed by the visarga. While being indeed fundamentally one and absolute, it can take different forms, since, even as the energy which it is in essence, it is to be found on the various planes of the manifestation. As the latter emerges, the energy gradually becomes debased, weakened, passing from the supreme (para) to the supreme-nonsupreme (parapara) and to the nonsupreme (aparä) stages, these three corresponding to the three cosmic states of Siva, sakti and nara.x%1 Similarly Siva's emitting act may be considered as threefold: supreme (paravisarga), supreme-nonsupreme (paräparavisarga), and nonsupreme (aparavisarga) emission. In this regard, Abhinava in TÄ, 3.208-10 states at first once again that the visarga is present at the human level, not only, as we just saw, in sexual activity, but also more generally in any movement of joy or bliss, and more especially in all Abhinavagupta in the PTV, pp. 55 and 198, in the TA 3.203 and 222, in the ÏPV 1.1.1, and so forth. In that same Siddhi, Utpaladeva states that the reflective awareness resulting in bringing objectivity into existence (or, in the case of an individual subject, in revealing to him the objective world) can only be fully achieved because it rests within its essence, where it is recognized as being nothing but aham\ idam ity asya vicchinnavimarsasya krtärthatäj yä svasvarüpe visräntir vimarsah so 'ham ity ay am/ / (APS, 15, p. 6). This sloka is cited by Jayaratha in the commentary upon TÄ 5.82 (vol. 3, p. 392) and he sums it up as follows: "The synthetic awareness of the 'I' is that level where the reflective awareness of objectivity is to rest." (idamvimarsavisräntidhämani ahamparämarso visräntim kuryät). Abhinavagupta cites it in iPVi.S.U also, at the end of an elaborate explanation of its meaning (vol. 1, p. 244). 182. For these three cosmic states, see PTV, pp. 73-81, where Abhinavagupta distinguishes the various apsects of the reality related to these three planes.

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that is related to aesthetic enjoyment,183 which, as is well known, is very near to mystical experience. Owing to the correspondence between the human and the cosmic planes, the "vibration" (spanda), the palpitating radiance (sphurattä), and the free act, all characteristic of the divine, are also found in the human being, and this partly explains why sense-pleasure or even any intense feeling agitates or stirs up (ksobha) the energy, enables one to attain identification with undifferentiated universal consciousness184 or, as Utpaladeva puts it in the ÏPK, to experience this high luminous throbbing reality which is in essence the very heart of the deity.185 At the cosmic level, the emission is of three types according to whether it occurs in difference (bheda), differencenondifference (bhedâbheda), or nondifference (abheda). "In the first [emission]," says Abhinavagupta (TÄ, 3.211-14), all that is to be emitted is to be effected in the fire of voidness: it is the [emission] of the individual soul (änava), called 'rest in

183. "This emitting energy (visargasakti) of the Lord, says the TÄ 3.208-10 (p. 199-200), is present everywhere in the following manner: from her only come all the [inner] movements whose essence is bliss. When, indeed, one hears a melodious song, or perceives a perfume such as sandal, and so forth, the [ordinary] average state [of mind] disappears and one experiences in one's heart a vibration (spanda) that is none else than what is called energy of bliss (ânandasakti): it is due to that [energy] that a human being is 'sensitive' (sahrdaya)." For the aesthetic experience according to Abhinavagupta (and notably on the notion of sahrdayatä, aesthetic receptiveness, understanding or sensitivity), see the studies of R. Gnoli and of Masson and Pathwardan, cited in the bibliography. 184. On this point see the means of identification with the supreme, Bhairava, as expounded in VBh, from which Jayaratha cites here (p. 200) sütra 73. 185. ÎPK, 1.5.18: sä sphurattä mahäsattä desakalävisesirfll saisâ sâratayâ proktâ hrdayam parameçfinah// (7M, vol. 2, p. 201) On the notion of "heart" according to Abhinavagupta, I refer the reader to Paul Müller-Ortega's study The Triadic Heart of Siva, quoted previously, p. 280, n. 163.

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empirical consciousness' (cittavismnti). Then, all things visible, audible, and so forth, tend to [be absorbed in] the consciousness of the self (svasamvidi): this [emission], where energy radiates (säktolläsa), is named 'waking up of empirical consciousness' (cittasambodha). When then [what constitutes] objectivity, oriented in this way, fuses and unites, it is absorbed in its plenitude in Siva where the limited mind is dissolved. All possibility for any kind of limitation as previously seen being now dissolved, one has the supreme emission, that of Sambhu (yisargah sämbhavah parah), named 'dissolution of [empirical] consciousness' (cittapralaya)."186

This exposition of the threefold visarga is intended to stress its human aspect: the presence of the energy of consciousness right from the empirical level, together with the movement through which it is possible to ascend from this to the supreme level where individual consciousness (as well as all phonemes, in the same movement of fusion and dissolution) become finally merged in the complete fullness of Siva's consciousness. Abhinavagupta, taking up the same exposition while quoting another text unknown to us, the Tattvaraksävidhäna (TÄ 3.215-19), and Jayaratha in his commentary thereon (ibid., pp. 203ff.), further state that the lowest emission being that where duality or difference prevails, it is "endowed with parts," sakala. It is "gross" (sthülavisarga), and phonetically and metaphysically of the nature of the letter ha (hakärätmä). It is associated with the cosmic state of man, nara. The second emission is niskala, "without parts," duality being there immersed in consciousness. Consciousness is regarded here as being awake: cittasambodha, for it is the 186. 7M, 3.211-214 (pp. 201-02):

pürvam visrjyasakalam kartavyam sünyatänale/ cittavisräntisaipjno 'yam âriavas tad anantaram//211 // dr$fa£rutädi tadvastupronmukhatvarfi svasamvidi/ cittasambhodanämoktah Eäktolläsabharätmakah//212// tatronmukhatvatadvastusanghatfäd vastuno hfdi/ rüdheh pürrtatayäves'än mitacittalayävchivej /213// prägvad bhavisyad aunmukhyasarfibhävyamitatalayät/ cittapralayanämüsau visargah .iämbhavah parafa//214/ /

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most perfect knowledge possible on this level. It pertains to the energy {sakti)\ it is subtle (süksmä). Rather than an emission this is an emitting intentness, a desire to emit: visarjanïya, a term which, for grammarians, denotes in fact the same phonetic element as the word visarga\ but as it refers not so much to the emission of breath proper than to that which indicates it,187 it is appropriate to give a seemingly phonetic justification to this philosophical description of the emission. The highest emission, finally, consists of a human being merging into Siva, the dissolving of empirical consciousness in the Self {atmanirvrtah: Jayaratha, p. 219). Hence coming back to a lower plane is impossible. Here pure self- (or Self-) awareness radiates forth, says Jayaratha {samvinmätratayä parisphuranam, p. 204). In the cosmogony, this threefold emission occurs the other way around and in timelessness, the supreme emission remaining eternally the starting place, the foundation, and the essence of all that appears. Thus from visarga, the emitting energy of the transcendent, akula (that is, from the sixteen vowels within Siva), the rest of the phonematic emanation will be produced, and therefore the whole manifestation. The role of the visarga, in this process, consists in the emitting act of Siva's energy only. This energy, in its threefold highest form as the powers of transcendent consciousness, will, and cognition—that is, as the three phonemes a, i, and u—will bring into existence, after visarga, all of the other phonemes,188 according to a process we are now going to examine. Last, the visarga, while being threefold, can also be regarded as fivefold.189 For it exists, says Abhinavagupta 190 without, within, in the "heart," in näda, and in the supreme

187. Visarjanïya is in fact the ancient name for the visarga. Cf. L. Renou, Terminologie grammaticale du sanskrit, s.v. visarga, or K. V. Abhyankar, A Dictionary of Sanskrit Grammar, s.v. visarjanïya. 188. SI. 221 (p. 208-09). 189. SI. 222 and commentary (pp. 208-11). 190. Abhinava quotes here (si. 220-25) again the Suidhayogt\ivarJmata, a text dating certainly from a fairly early period. As said previously, the Tantric metaphysico-linguistic speculations are surely ancient.

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stage. This means, according to Jayaratha, that visarga, that is, the emitting energy, is also found in a human being, externally (at the sexual level) and internally (in the transformation of this energy through yoga, since that same energy (ojas-vïryà) produces sexuality, aesthetic enjoyment, and spiritual endeavor —PTV, pp. 46ff., TÄ 3.229ff., and Jayaratha, comm., ibid., pp. 219ff.). It is found in the "heart" also, that is, at the very source of the human or cosmic energy, or in näda, that is, in the phonic energy, and finally at the supreme and transcendent level of pure consciousness, of the supreme Word. These aspects and stages of visarga are assimilated by Abhinava—in the same passage (si 220-25) where he quotes from the Siddhayogesvarimata—to the creative movement of the kundalinl, the stages of whose progress upward are correlated by Jayaratha in his commentary191 with the five centers of the subtle body: heart (hrd), throat (kantha), forehead (laläfa), brahmarandhra (here called saktyanta), and dvädasänta, which shows that here also the cosmic process is also a human one, that the adept must experience to progress toward liberation.

From KA to KSA: The Consonants Consonants (vyanjana), which are now to be produced, form a portion of the phonematic emanation distinctly subordinated to the first category, vowels. And indeed, the cosmic categories (tattvas) following Siva, which arise from, are sustained by, and grounded in him, arise with the consonants. "Vowels are the original cause of all the phonemes.192 Consonants, says Jayaratha, are regarded as having no autonomous existence. Their very name, vyanjana, comes from (heir being considered but as an external manifestation (vyaktï) of the energy of the vowels. Prior to their existence as such, consonants are deemed to exist potentially in the vowels. The 191. Ibid., p p . 2 1 0 - 1 1 . ll)2. svarä eva sarvavarnanaip mülakärariam, quoted by Jayaratha, TA 3.184, comm. (p. 180).

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latter are their life-force {pränä)^ a notion which happens (not by chance, surely) to be confirmed in a fact of phonetics: consonants, "which do not contain any vowels" (anacka)193 cannot be uttered; they have to be supported by a vowel, which usually is #,194 and a is anuttara. Phonetics can thus be used to confirm the metaphysical principle of the all-pervasiveness of the Absolute. "This collection of phonemes (consonants)," says Abhinavagupta in the TÄ, "consists first of all of vowels. When related to a perceptible manifestation [they are called] 'consonants' (manifestation, vyanjana), because asuredly vowels give them life." Jayaratha explains, "The collection of phonemes, before being produced, wholly consists of vowels, that is, resides in vowels in the form of energy. Otherwise it could not be produced through the agency of these associations and dissociations [such as encountered in connection with the sixteen vowels]. . . . This collection of phonemes thus produced exists only because vowels give it life; otherwise, not containing any vowel, [consonants] could not be uttered." 195 This subordination of consonants to vowels is also in evidence from vowels being regarded as germs or seeds (bïja), which have a creative action, and consonants as wombs (yoni), with a purely passive role. "Sages have called [consonants] from ka to ha the support of agitation (or disturbance of power)," says TÄ (3.180). "Support of agitation," Jayaratha explains, means that they are wombs, according to what has been said: 'the womb consists of [the consonants] ka, and the others'."196 193. That is, possessing no ac. (The pratyahära in P acini's grammar representing a vowel is ac.) 194. In Sanskrit the frequency of a is twice that of all the other vowels. 195. TÄ 3.183: ittham yad varnajätam tat sarvatp svaramayam purâ/ / vyaktiyogäd vyanjanam tat svarapränam yatah kilo/ comm.: . . . "svaramayam": svaränäm eväntah Eaktyätmanä rüpenävasthitam, . . . anyathä hy e$äm tattatsamyojanaviyojanenaivamrüpatäyäbhivyaktir eva na bhavet, . . . abhivyaktam eva etad varrtajätam svaränupränitam eva bhavet, anyathä hi anackatayâ asya uccâra^eva na bhavet. 196. TÄ 3.180 and comm. (vol. 2, p. 177):

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Such a view is based upon an ancient notion (still alive) about the role of both sexes in procreation, where the male alone is supposed to play an active part (notwithstanding the female character of the energy): he lays the seed in the uterus, which plays the passive role of receptacle. And even so, these wombs are themselves but the outcome of a transformation—a shrinking or a coagulation (syänatä)—of vowels. "The coagulation of vowels, those seeds having the nature of Siva, brings about consonants, which are wombs and pertain to Sakti. Indeed only from the seed does the womb grow."197 Just as Siva cannot be separated from his energies, in the same way, Siva's essence, inherent in vowels, permeates consonants; it gives them life, potency, and will enable them to give rise, through their combinations, to syllables, words, and sentences, and thereby to the entire manifestation. This same interrelation of inherence and subordination is expressed when vowels are said to be "that which expresses" (väcaka), and consonants "that which has to be expressed" (väcya).m The metaphysical, cosmogonie, conception of Sanskrit consonants being such, it is to be noted however, that Indian grammarians, for their part, held views that, although not conflicting therewith, were closer to the phonetic facts such as we understand them: consonants are subordinated to vowels because they cannot by themselves form a syllable. To call them vyanjana was, moreover, to underscore their role as revealing kadihäntam idam prähuhi kçobhadharayataya budhah/

f

kçobhadhâratayà iti—yonitayety arthaty, yad uktam: "kädibhis ca smrtä yonih . . . " 197. PTV, p. 149: sivätmakasvarabijarüpäsyänataivasäktavyanjanayonibhävo bijäd eva yoneh prasarariät. Cf. also MVT 3.10-12 (p. 15), which Abhinavagupta quotes in the PTV, p. 148. Also SvT 1.32, comm. (vol. 1, p. 38): "The nature of womb of consonants is due to the fact that they give rise to the universe'1: jagatkäranatväd yonitä. 198. PTV, p. 148: "The power of expressiveness (vâcakatvam) belongs to vowels, which are seeds, and the state of that which has to be expressed (vacyatvam) to consonants, which are wombs, [these two groups] being respectively in the nature of Siva and Sakti. Siva is known as seed and Sukti as womb [says indeed the MVT\"

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and defining the syllable, a role now acknowledged by linguistics. Sanskrit script, indeed, being syllabic, forms the simple or complex syllable with a single graphic sign in the form of the consonantic element to which is added—except for a—a vocalic sign: the written form clearly shows the informative nature of the consonant which, in language, as is well known, is more important than the vowel's, the latter's superiority being only of a metaphysical order. But it should be noted that the consonant assumes this importance in language and writing, that is, from the perspective of the phonematic emanation, on a lower level, which is in accordance with the principles: here again cosmogony and phonetics come together. But while the sixteen phonemes of Siva, as a whole, are seeds, three of them, however, are regarded as more important, for they give birth to the rest. These are the three vowels a, /', and w, connected with the powers of absolute consciousness (anuttara), of will (icchä), and awakening (unmesa) or cognition.199 We shall see that to these three powers or phonemes are connected the twenty-five consonants, the four semi-vowels, the four spirants, and even, somehow, ksa. The five guttural consonants, from ka to na, are regarded as arising from the "solidification," the "hardening" {ghanata) of the phoneme a200 or of the Absolute.201 How five consonants are produced out of the single phoneme a can be explained, according to Jayaratha, 202 by the fact that the Absolute, notwithstanding its being comprised mainly of the energy of the supreme consciousness {citsakti\ holds, however, within itself Siva's five energies.203 The principle that each 199. Cf. supra, p. 254, n. 86. "This triad is known as the supreme glory of Bhairava," adds TÄ 3.192: tad eva tritayam prähur bhairavasya param mahah, 200. We shall here describe the phonematic awarenesses (yarnaparâmarsa) of the thirty-four consonants from ka to ksa, without mentioning their corresponding tattvas since these correspondences differ depending upon the levels of the emanation, with which we shall deal in the next section of this chapter. 201. PTV, p. 182. 202. TÄ 3.149 (p. 152). 203. These are normally cid, änanda, icchä, jßäna, and kriyä. But judging from the next Mokas (150-52) of the 7VÏ, they seem likely here to be

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energy holds somehow in itself the other ones, will be held valid as well for the energies which give rise to the other groups of consonants and will explain why each group consists of five phonemes produced from a single vowel. One might be tempted to explain this situation and the connection of the Absolute with the tattvas corresponding to the guttural consonants, by the fact that, in the emanation in pasyantï, those are the ones closest to Siva. But the reason for this connection lies actually, and indeed more logically, in traditional grammar, for which a and ä are guttural. 204 Such is Abhinavagupta's approach in the / T F w h e n he writes: "The hardening of the phoneme a results in the group [of the consonants beginning by] ka because [these consonants have, like a] the quality of gutturals." 205 As we are going to see, the connection of the remaining consonants to various forms of energies is based similarly upon grammar,206 the working of the energies which give rise to these consonants being but an ingenious justification on the metaphysical level of grammatical or phonetic notions. The palatals, from ca to fia, come from / because, says Abhinavagupta, all these phonemes are palatal: talavyatvât.201 They arise, states the 7M, from the power of will abiding in itself—corresponding to the phoneme i—but gradually emerging more and more distinctly (TÄ 3.151). The cerebrals, from fa to na, and the dental consonants, from ta to na, are also connected to the power of will, but in the form that it assumes in the phonemes r and /, that is, abiding in itself but connected either to a kind of sudden illumination (and this brings about r) or, on the contrary, to stillness (and this brings about /). 208 Indian phoneticians,

anuttara, ananda, icchä (disturbed and undisturbed) and unmesa, which have been seen to act with the vowels from a to û and for the liquids. ;04. "Kanfhyo 'kärah". #k-Prätisäkhya, 1.38. .'O.S. PTV, p. 182, line 6: akärasya ghanatä kavargah kanfhyatvät. )i)(y hör the places of articulation allotted by traditional grammar to the phonemes of the Sanskrit alphabet, cf. Allen, op. cit., pp. 48ff. ;07. PTV% p. 183. Cf. Pâriinïyatikw 17: i-cu-ya-àâs tälavyati. H)H. CT. supra, pp. 254-62. It might be unexpected that the "sterile" phonemes T und /should generate consonants; Abhinavagupta anticipated

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indeed, classify the retroflex vowel r with the cerebral consonants,209 whereas the vowel / is said to be dental.210 The labial consonants, from pa to ma, says the TÄ,2U come from the power of awakening or unfolding (unmesa), that is, from the phoneme u, which is indeed regarded by Indian grammarians as labial (osfhya).212 Jayaratha quotes in his commentary on the TÄ the two following slokas, which sum up this emergence of the consonants. "The second class [of phonemes] made of a fivefold energy is issued out of the Absolute. Then from [the power of] will, in its undisturbed form, connected with fire or earth, the two [groups comprising] eight [phonemes] beginning with fa, pa, and so on, are produced by the [power] of awakening. In this way are expounded the consonants." 213 The four semivowels, ya, ra, la, and va, are, like the consonants, issued out of the vowels /, r, I, and u, through their junction with a. This results, as Jayaratha recalls,214 from the rule laid down by Pänini (6.1.77): "iko yari aci," that is, "semivowels (y, v, r, /) are the respective substitute for the vowels i/ï, u/ü, rlf, Hl, before a vowel."

209. 210. 211. 212. 213.

and met this objection (TA 3.175-78, pp. 173-76), saying that actually it is the power of will (thus i or 0 permeating the sterile phonemes that produces the cerebral, dental, and so forth, consonants. But then, one may ask, why bring in r or /when ï was sufficient? This is simply because Indian phoneticians classified consonants together with these vowels; the former must need then connect with the latter. Pâriinïyasikçâ, 17: syür mürdhanyä Hu-ra-$äh, PTV, p. 182, line 8: rkärasya favargo—mürdhanyatvät. Ibid. fkärasya tavargo—dantyatvät. TÄ 3.152 (p. 153). Pâninïyasikçâ, 17: otfhajä vupü, PTV, p. 182: ukärasya pavarga— aucthyatvät. TÄ 3.152, comm. (p. 154):

akulät pancasaktyätmä dvitlyo varga utthitah/ anärücitarüpäyä icchâyâs ca tatah parafai I vahnik$amäju$as tasyäcfatädyaip ca dvayaip tatah/ pâdir unmeçato jäta iti sparàâh prakirtitâfal/ 214. Ibid., 154-56, comm. (p. 157).

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We have just seen, moreover, that ya is classified with i among the palatals, ra with r among the cerebrals, and la with / among the labials; as for va, it is regarded as a labio-dental, and is thereby classified with the "labial" vowel w. Abhinavagupta, in the PTV, puts it this way: "Ya and sa are connected with the [palatal consonants of the] ca group; ra and sa with the [cerebrals of the] fa group; la and sa with [the dentals of the] ta group; and va with the [dentals and labials of the] ta and pa groups." 215 Translating phonetics in terms of metaphysics, the TÄ describes this emergence as follows: the power of will, whether disturbed or quiescent (i.e., the phoneme / or f), turning toward the other power (the Absolute, a), gives rise to the semivowel ya. I or i + a is indeed ya. This phoneme is held as the seed of wind (vâyubïja); and the junction between icchä and anuttara is considered as characterized by a swift movement, an attribute of the wind. Ya seems to be characterized by dessication. When the power of will, i9 is looked upon as touched by objectivity and characterized by light, peculiar to fire, that is, when the vowel r is concerned, this results in the semivowel ra, which is, as we have seen, the seed of fire (agnibïja),2*6 and therefore primarily in the nature of heat. The same energy, characterized by stability, peculiar to earth, will produce the phoneme la, which is the seed of earth (prthivïbïja) and whose salient feature therefore is immobility. The semivowel va, lastly, is regarded as arising from the junction of the power of awakening, unmesa^ w, with the Absolute, a. U + a is va. It pours out the emanation, says the 7V4, and this is commented by Jayaratha, who says that va is the seed of Varuna, and thereby has a cooling action, and makes things flourish (äpyäyakäritva).211 But if semivowels are looked upon as born from the conjunction of the powers of will and awakening with the Absolute or with bliss, the question may be raised as to why ?-.\5. PTV) p. 182: yaéau cavargasyantah raçau favargasya, lasau tavargasya, vakaro 'pi tapavargayoh. .'16. Supra, p. 256. Ml. VÄ, 156 and comm. (pp. 156-57). Varuna is linked with air and water.

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they differ, metaphysically, from the diphthongs e, ai, o, and au, which are produced likewise. The TÄ meets this objection, saying that in the case of diphthongs, the Absolute predominates, the power of will being subordinated thereto: that in Siva the Absolute should predominate is indeed a matter of course; and moreover, phonetically, a comes first in the formation of the phonemes a + / and so forth. With semivowels, on the contrary, the power of will predominates and the Absolute is subordinated—or more accurately seems to be so, for nothing can remove the Absolute from its preeminent position; phonetically, i (r and I) or w, here, do come first: i + a = ya, and so forth. This is how phonetics are transposed into metaphysics.218 Similarly, the term antahsthä, "standing between," applied to the semivowels in Sanskrit grammar referring to the place that they occupy in the alphabet, between the stops and the fricatives—or to their nature, which may appear as intermediate between that of vowels and of consonants, is also used for its own ends by the TÄ (3.158). The latter construes antar as "in" and explains the word antahsthä as meaning that these phonemes "stay with the powers of will, and the rest." But it also takes it as anta, "completion," semivowels being considered as, somehow, bringing icchâ to completion, inasmuch as, Jayaratha explains (p. 159), born from a contact between icchä and anuttara, they remain united with the supreme knower {pramätraikätmyena vartamänatvät). This interpretation may be held as supported by grammarians insofar as they view semivowels as substitutes for the vowels i, u, r, and /. The three sibilants (üsman)219 are connected with the three aspects of the power of will which correspond to the

218. We have already seen this type of argumentation exemplified in TÄ 3.160-61 (pp. 160-61), where a rule of sançlhi concerning the vowel a is translated and vindicated on the level of the powers of the Absolute supra, p. 246). 219. This term indicates, in fact, the fricatives, and applies to the three sibilants along with the aspirate ha and the visarga. Sanskrit grammarians have no particular term for sibilants; kçvedana, sibilation, denotes a mispronouncing, an overstressed sibilation.

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phonemes /, r, or /. As it is, they are classified by Indian phoneticians with these three phonemes. The power of will, says the TÄ, when it is pure, undeveloped, that is, in the form of i9 and covered up, coarsened (rüsita) by that upon which the power is directed, that is, by a still altogether ideal objectivity, develops as a "vapor," or "steam" (üsman)—that is, as an expiration—which produces the palatal sibilant sa. When subsequently its object predominates over the power of will, in a swift manner, that is, with the phoneme r, the "vapor" thus produced will be the cerebral sibilant sa. Lastly, when the same energy is highly awakened and controlled by the same object but in a steady way, resulting in /, then the dental sibilant sa is produced. This is why, Abhinavagupta concludes (si. 165), "the entire universe shines within the letter sa." There is, however, a particular aspect of the phoneme sa. It is indeed the first phoneme of the bljamantra SA UH, the "seed of the heart" (hrdayabïja), which plays an important role in the Trika. This is the mantra dealt with in the PT, and Abhinavagupta discusses it at length in the PTV. Now sa, in SA UH, is supposed to "pervade" (^JVYÄP) three of the four cosmic spheres (anda), and it is the "third brahman" that is, the Absolute. Besides, sa, like ha (and sometimes in conjunction with it) plays a part in the sexo-cosmic speculations of the Kula as a symbolic form of the Absolute that can be experienced. Then it is known as the "sit sound" (sïtkâra). "The yogins," says Abhinavagupta with regard to this sibilant, "call it amrta and supreme glory (param dhäma). It [arises] at the beginning, subsidence, and cessation of the perturbation, in the sound sit, in pleasure, in the perfection of existence (sadbhäva), in absorption (samävesa), and in samädhi. It is known as the undivided supreme brahman."210 Sa, the TÄ continues (si. 170), is also

220. TA 3.162-67 (pp. 162-66): itrhä yä karmanä hinä yä caiçfavyena rü$itä//\62// üighrast hairy aprabhinnena tridhä hhävam upägatä/

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called in some Kula texts "reality of poison" (yisatattva). There it is a sibilation, which arises, notably, in amorous enjoyment. Thus it is the counterpart of the kämatattva ha, as we saw previously. Just like the latter, says indeed Jayaratha (p. 167), it is anähata and satatodita, "unstruck" sound, eternal and utterly spontaneous, a pure phonic emission (that is, s anacka, unsupported by any vowel), directly surging from the Absolute, which the yogin experiments in ritual sexual union.221 Jayaratha (ibid., p. 165) refers explicitly on this point to the ädiyäga, the sexual ritual described in TÄ, chapter 29. Abhinavagupta {si 170, p. 168) further states that the fullness, the actuality of desire {kämasya pürnatä tattvam) arises in the unifying friction {samghatta, the connotations—notably sexual —of which term we have seen), and the ambrosial reality of poison {visasya cämrtam tattvam), when the obfuscation of the limited knower is dispelled. Ha and sa become thus part of the symbolism involved in these sexual practices. These two anunmisitam unmllatpronmïlitam iti sthitam/ /163/ / isyamänam tridhaitasyäm tädrüpyasyäparicyutehj tad eva svosmanä svätmasvätantryapreranätmanäl/164// bahir bhâvya sphutam ksiptam sa-sa-satritayam sthitam/ tata eva sakäro 'smin sphutam visvam prakäsate/ / 165// amrtam ca param dhäma yoginas tat pracaksatej ksobhädyantavirämesu tad eva ca parämrtam/ /166/ / sitkärasukhasadbhävasamävesasamädhisu/ tadeva brahma parant avibhaktam pracaksate/ /167// 221. Sïtkâra reappears in some other texts, for instance the Hafhayogapradïpikâ, 54. This text, admittedly, is not concerned with sexual union, but when he says that the yogin, with sit, "becomes in the image of the god of love": it surely does not mention Kâmadeva by chance: something of an older tradition certainly survives there. See also TÄ 5.142, and Jayaratha's commentary, vol. 3, pp. 456-57. It will perhaps be noticed that the letter s is the initial letter of a number of terms denoting the experiences enumerated in si. 167 above, as well as of such words as sat, satya, samgha\\a, sâmarasya . . . Is this a chance occurrence or is there some significant pattern here? Mysticolinguistic speculations easily become obsessive. R. Gnoli, however, was struck by these, shall we say: coincidences? and he devotes an interesting note at the end of his translation (p. 300) of the PTVXo this subject. In addition, he draws an ingenious and striking comparison with a passage from the Russian poet and poetician W. Khlebnikov.

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phonemes also appear as assimilated with the ha and sa of hamsa211 that is, with the unbroken, automatic utterance of breath (itself similar to the cosmic präna\ with the removal of all individual type of limitation, and with rest in the supreme. Jayaratha (ibid., pp. 169-70) explains that this is a twofold state which arises precisely in the "unifying friction," at the time of the stirring up of energy, which is sexual enjoyment mutually shared. It also appears when, in this friction, all perception of duality vanishes and only the "ambrosial reality" remains, that is, at the moment of complete blossoming forth (which is obviously the moment of full sexual enjoyment, as well as that of the mystical experience of the Absolute). The four fricatives, says also the TÄ, differ from the rest of the consonants in that they are not born of the union of anuttara with another energy: "born from their own heat, they are called hot (or vapor) by Bhairava, the Immaculate."223 They come forth as a breathing of the supreme, that is, Jayaratha glosses, through their own free spontaneous brilliance (svätantryalaksanena svätmatejasä).224 Phonetically, indeed, fricatives are a breathing, which can be assigned to various places of articulation and can therefore be classified with different groups of consonants. They are, however, supported by the sole vowel a. They appear therefore as an especially direct emanation of the Absolute. Of these four, however, the aspirate ha is held to be closest lo the Absolute. As Jayaratha puts it: "The energy of the Transcendent is the visarga, of which ha is the shrunken, driedup form (äsyänam rüpam\ and because of this [direct con222. Cf. supra, chap. 3, p. 140. 223. TÄ3A79 (p. 176): etadvarnacatuçkasya svoçmanâbhâsanâvasat/ usmeti kathitaip näma bhairavenämalätmanäj / l 79/ / 224. LT 19.17-19 correlates the four fricatives with the four Vyühas, Aniruddha, and so forth, thus ranking them close to the supreme level. Ksa is Satyä, Visnu's energy. ÂSB 16.83 calls them caturbrahman. For this text, ha is the body (tanu) of the primordial Vyüha, Vasudeva. The küfa kça (which is satyäbija) being added to the four fricatives, they constitute altogether the fivefold brahman {paficabrahman).

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nection with] the Absolute, it has the same place of articulation as the latter's."225 This is an obvious example of effect and cause being inverted: on the contrary it is the Indian grammarians who first regarded a and h as gutturals: kanthyävahau.226 To these forty-nine phonemes is added a fiftieth phonematic awareness, that of the compound phoneme ksa or kûfabïja. The latter is produced not by the vowels but through the bringing together (pratyähärä) of two consonants, ka and sa, regarded as vivified (anupränita), one by the Absolute, a, the other by the visarga, which is, as we have seen, the energy of akula?21 So it appears as a symbol for the inseparable union of Siva and the energy, the source of all the phonemes, whose series end with a symbol of that wherefrom they were issued. The PTV devotes several pages (195-200) to ha and ksa. It looks at them from a somewhat different perspective, stressing the return to the supreme level (connected indeed with the rising of the kundalinv. ibid., p. 200). It even states that ksa stands for the phonic stir, the rubbing or friction of the womb, which is the energy of (as well as the partner in) the ritual union—dütyätmakasäktayonisamghat(a). This energy withdraws thereafter in the unstruck sound and evolves into the visarga—this at the central level of präna, of the kundalinï— until it finally comes to rest on the unchanging level oianuttara. So ksa appears as that point from which all the phonemes, issued successively (although beyond time) out of a, start moving back to the Absolute. This is not surprising, since the whole series of phonematic awarenesses (varnaparämarsa), we have seen, results actually (as we have seen, too) from a single awareness or representation (ämarsa) of Siva.

225. Ibid., comm., p. 176. 226. Päriiniyasikcä, 17. 227. TÄ 3.180 and comm. (p. 177-78). Cf. also Jayaratha's comm. on MVT 1.10 (pp. 13-14): k?a is a form of the Goddess; ka is in essence anuttara, and sa is visarga\ k§a brings them together in pratyähärä, that is, in including all the intermediate phonemes. This sums up therefore the entire manifestation.

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The Levels and Stages of the Emanation In the foregoing pages we have examined the series of phonematic awarenesses (varnaparämarsa) corresponding to consonants, describing only the play of energies with which they appear and mentioning the rules laid down by Indian phoneticians, of which this play of energies is a translation. But we did not say, as we did for the first sixteen phonemes and for Siva, which were the tattvas appearing with each of these consonants. This is because such correspondences differ depending upon the levels of the emanation. As we said,228 the emanation occurs first in Siva, at the level of the supreme Word: this is the "great emanation" (mahäsrsti). It is then reflected in the energy: this is the supreme-nonsupreme level (paräpara) corresponding to pasyanti and madhyamä. At this level, from the standpoint of the phonemes, it has two different aspects: mätrkä and mâlinï. Last, the energy appears at the nonsupreme level (apara), that of vaikharl, where the lowest point of emanation is reached: it cannot go further down. Once entirely produced, the cosmos can only end in cosmic résorption, by returning to its divine source. We have seen229 that the visarga, the emitting act of Siva, is looked upon as subject to a threefold division corresponding notably to these three levels of the manifestation. Abhinavagupta sums up in the TÄ this threefold emanation as follows: "When [the manifestation] has for its essence (svabhâva) a single act of consciousness (ekämarsa), that is Bhairava, the mass or totality of sound (sabdaräsi). When it is joined to the shadow of what is touched by this act of consciousness (ämrsya), the energy and the mätrkä are produced. And when the latter encounters and fuses with sabdaräsi, the mâlinï is produced, she of the mixed wombs."230 22S. Supra, pp. 290-93. 229. Ibid. 230. 7^3.196-99ab(p. 191): ekämaraasvabhävatve sabdaräsih sa bhairavah/ amr&yacchäyayä yogât saiva saktiÉ va mätrkä/ /198/ / sä tiahdaräüsaifixhaffäti bhinnayonis tu mälimj

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Mahäsrsti, the "Great Emanation" As already mentioned on several occasions, the idea of emanation through manifestation and reflection (âbhâsa, pratibimba) entails necessarily the presence in Siva of the archetype of the emanation. "The rule according to which what is not here may exist elsewhere,"231 says Abhinavagupta, "cannot indeed be applied to the supreme Word." To him this "great emanation" (mahäsrsfi) is of such vital importance that he describes it most extensively in PTV232 and in TÄ, third ähnika. It is, indeed, the original pattern which will be reflected on the lower levels. It is "the great emanation whence spring forth the billions of creations that [pre-]exist within itself. This is the Absolute, which is said to be [the universal Self] whence all things arise."233 In other words, this is the energy of the Absolute, kula or akula2U when it assumes the form of the emanation, srsfirüpa.235 "Of these phonemes, the plane that has just been described is that of the supreme Word where they are in the form of pure consciousness, nonconventional, eternal, uncreated. . . . In effect, everything moving or unmoving abides [first] in a supreme and invariable form, the essence of pure power, in Consciousness: the Self of the venerable Lord Bhairava—as is shown by all that is to be perceived of the infinite diversity of the world manifested in Consciousness in a manner first indistinct, then progressively more distinct."236 The whole collection of the phonemes appearing in Siva so as to give rise to the supreme manifestation is termed sabdaräsi or sabdaräsibhairava: the mass or totality of sounds, or 231. 232. 233. 234. 235. 236.

PTV, p. 102, line 10: nahi tatra yan nästi tat kvapyastïti nyäyam. Pp. 97-144. Ibid., pp. 83-84. For these terms, cf. supra, p. 000-00. PTV, p. 99, first line. PTV, pp. 102-03: iathâpi amïçâm varnänäm parävägbhümir iyam iha nirriïyate, yatraiva e$âm asämayikam nityam akftrimam samvinmayam eva rüpam . . . tathä hi yatkimcit caram acaram ca tat paramanhikena anapäyinä rüpeija viryamäirasärätmanä tadudbhaviçyadïçadasphufatame$adasphutatare$adasphufädivastu£atamr$fikälopalak$yamäria t at tadanantavaicitryaprathonnîyamânatathâbhâvena samv/V// bhagavanbhairavabhaffärikätmani tiçfhatyeva.

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Bhairava237 as consisting of the mass of sounds. Indeed it is the totality of sound, included eminently in the Word at the supreme level, the source and foundation of the sound manifestation.238 As has been said regarding the visarga and ksa,239 there is here no differentiating awareness: while the fifty phonemes must result from fifty distinct phonematic awarenesses (varriaparämarsa), they are, however, contained in a single act of consciousness (ßmarsä) of the divine subjectivity in its pristine purity and unity, for at this level there is no objectivity upon which this act of consciousness could be directed.240 Yet this is where manifestation emerges, and it is described, in the PTV or in the third ähnika of the 7M, as if it were already made up of the various ontic levels (tattvas) that will constitute it once issued from Siva and Sakti. What exists on this plane, however, is only their paradigm.241 And this is evidenced by the following

237. Bhairava, among other characteristics, is Siva in relation to the manifestation, or when he swallows it up: see, for instance, PTV, pp. 63-64, or VBh, passim. The term sabdaräsi for the fifty phonemes from a to ksa associated with or included in Siva does not seem to be used outside some of the Kula-related saiva traditions. One finds it in some Srividyä and Krama works, in the Kubjikämata, also three levels of phonematic emanation, uses the names of deities since the goddesses of the Word Para, Para para and Aparä are deities" Sabdaräsibhairava (or Mätrkäbhairava) and Mâlinî. The system of phonematic emanation, though different from the pantheon, cannot be entirely dissociated from it. 238. Cf. Ksemarâja's commentary upon the Siva Sütras: SSV 2.3 (p. 50, lines 9-12): "Knowledge (vidyâ) is that of the expansion of the highest, undifferentiated. [What is called here its] body means its own nature. He whose body is in the form of this knowledge [that is, whose own nature is the highest undifferentiated manifestation] is the Lord as the "mass of sounds," whose essence consists of a pulsating radiance, the nature of which is the reflective awareness of the fullness of the [absolute] i , ' inseparable from the totality of the universe." M9. Supra, 284-85, 304. .MO. TÄ 3.198 (p. 191): ekämarsasvabhävatve sabdaräsih sa bhairavah/ . . . . . . ekahi—âmfÉyaÉûnyatvân nihsahäyahi, ämarsanam ämarsah parämarèakah pramätä, tatsvabhävatve pancäsato 'pi varrtänäm saryikalanayä "iabdaräür iti bhairava" iti vyapadeéafr. Ml. About this arising of the tattvas within the principle, the following pussagc from the PTV may, for instance, be quoted:

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Väc

significant peculiarity: the tattvas associated with phonemes are enumerated from earth, the final "gross element" up to Sakti, whereas emanation should of course occur the other way around. The reason for this, says Abhinavagupta in the PTV, is that the "great Emanation," projected outside Siva or the supreme energy, is reflected in the supreme-nonsupreme energy, so that the latter, working like a mirror, makes the tattvas appear in a reversed order, revealing first the one which comes last in Siva.242 As we are going to see, indeed, only the order of the tattvas is reversed, not that of the phonemes. So let us come now to this emanation: Consonants: The five guttural consonants from ka to «a produce the five "gross elements" (bhüta), from earth to ether; the five palatals from ca to na, the five subtle elements (tanmätra\ from smell to hearing; the five cerebrals from ta to na bring forth But in the supreme consciousness, in the same measure as there is manifesting light (bhäsä), in the very same measure there is the reflective awareness of the activity of the world. Therefore all forms of existence appear there in complete undifferentiation as water in water or fire in fire, and not as a reflected image. . . . Thus [Bhairava] causes to shine that which is his own light, the expansion of the tattvas and of all the states of being, in unity with himself, being reflectively aware (vimrsati) of all this and without his wonderment of it all ever being lessened. Thus this self-representation (vimarsanam) [of the cosmos], this appearing {bhäsana) that renders visibly present the trillions of billions of infinite creations and résorptions of the realm of mäyä, is [in truth] identical with [himself]. J*TVy pp. 133-34: atra tu parasamvidi yathaiva bhäsä tathaiva vyauahäramayo 'pi vimarsahj tena jala iva jalam jväläyäm iva jvälä sarvathä abhedamayä eva bhävä bhäsante, na tu pratibimbakalpenäpi/ . . . tattvabhävavikäsätmamayam ätmaikyenaiva svaprakäsaip prakäsayati, tathaiva ca vimrsati, anapetatathäcamatkäratve 'pif yac ca tat tathävimarsanam tat bhävimäyiyänantasrsfisajphäralakcakofyarbud&parärdhasäksätkärini bhäsane bhavet tathärüpam eva bhavati. Cf. also same text, p. 208, from line 3 to last but one. Such a coincide nee between manifestation and transcendent is also explained by the theory of sampufa, the "encasement," the perfect coincidence of the Absolute, Siva, and the Energy as manifestation. 242. PTV, pp. 144-47.

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the five organs of action {karmendriya), from the organ of locomotion to that of speech, as do the five dentals, from ta to na with regard to the five sense-organs {buddhïndriya), from smell to hearing; and the five labials, from pa to ma, with respect to the following tattvas: the inner sense {manas), the individual principle {ahamkära\ the intellect (buddhi), prakrti, and purusa. Those are the twenty-five categories which correspond, for the Saiva schools, to the impure (asuddha) manifestation, that is, limited and subject to illusion and duality. Jayaratha points out how this connection betwen full objectivity and consonants {sparsa) is only natural: 243 here we are in the domain of the senses, of what can be touched, sprsta. "They are called contacts {sparsa) because they can be touched by the senses," he says.244 Contact {sparsa) does indeed differentiate consonants {vyanjana) from vowels and among them stops involve the highest degree of contact, or the most restricted opening of the organ {karana) used to produce sound;245 now, objective manifestation is subject to necessity or restraint {niyati)\ here again, phonetics give a basis to a cosmological construction. Semivowels: The four semivowels, ya, ra, la, and va, give rise lo the five kancukas and to mäyä. The five "coats of armor" (kancuka) are so called because like a body armor, they cover the Self and deprive it of its original freedom and extension. These are: räga, attachment; vidyä, the limited knowledge, linked to discursive thought; kalä, the principle of determination which correspond to the phonemes ya, ra, and la—together with käla, time, and niyati, necessity, which are held as included in the three preceding ones.246 Maya, the principle of illusion, the root-cause of all that veils pure consciousness (and first of .M.V TA 3.153 and comm. (p. 155). .M4. Indriyaih sprsyanta Hi sparsäh; ibid. p. 155, lines 14-15. The sparsas are properly what we would call "stops." They were so called, it is said, because the karana (the tip of the tongue) touches the place of articulation when they are pronounced. Cf. K. V. Abhyankar, op. cit., p. 404, sv. sparia. ?45. Atharva Pràtiàâkhya, 1.29: sprsfatp sparçânârfi karanam. .Mft. PTV. p. 199, lines 11-12.

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all of the kancukas), appears with va. When outside of Siva, all of these categories form the pure-impure (suddhäsuddha) manifestation. They are called dhärana, upholders, supports, because, says Abhinavagupta, playing upon the possible meanings of the term, they are upholders (dhärana) of the manifestation and because they cause it to be upheld—that is, they "reveal as separate" all the objects of which it consists—and which are at the same time held in consciousness.247 This twofold nature of the dhärarias is aptly attributed to them since they correspond to semivowels whose name, antahstha, evokes precisely a median, intermediate position. We have seen248 that in the TÄ (3.158) this term is taken as evidence of the presence of semivowels in the powers of will and awakening. In the same way, Ksemaräja, in the SSV (2.7),249 justifies their appellation by the fact that these phonemes lie in the purusa (antahpumbhümau), and are therefore subject to the limitation inherent to this cosmic level. They are called dhärana, he adds, because they uphold the universe, insofar as they support the plane of the knower (pramätrbhümidhärariena visvadhäranät). Fricatives and kça: These five phonemes correspond, according to the PTV, to mahämäyä (sa), suddhavidyä (sa), ïsvara (sa), sadäsiva (ha), and sakti (k$a). Mahämäyä is not a tattva. It exists only at the supreme level of the "great emanation." This is the transcendental illusion, at a level where Siva and the universe are still undifferentiated, and which includes within itself the power which will bring forth differentiation, and therefore mâyâ tattva.250 Mahämäyä is sometimes not included in

247. PTV, pp. 113-17. Similarly in ABS 16.86 (vol. 1, p. 155): "These phonemes are called dhâranas for they hold the universe—viivasya dhâratvât" Alternative explanation in the Lakçmï Tantra (19.13): dhârayanii yato madhye puruçaip dhâraçâh smrtâh (p. 64). 248. Supra, p. 300. 249. SSV, p. 62, lines 7-9. 250. Cf. TA 9.150-52 and comm. (vol. 6, pp. 116ff): "The great illusion»" Jayaratha writes, "is the first appearance of duality, the supreme vision [of the forthcoming universe] which appears when arises the first impulse toward external manifestation, but prior to the actual state

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the description of the supreme emanation, and in such a case the four fricatives from sa to ha correspond to the tattvas from suddhavidyä to sakti, and ksa to anasritasiva251 Like mahämäyä the latter is not a tattva but the outcome of a twofold division of Siva, who, on the one hand, is the fullness of the Absolute, holding within himself the whole cosmos, and on the other, is comparatively lower owing to its moving further toward manifestation, a situation in which he does not perceive the cosmic totality dwelling within himself. Ksemaräja defines anäsritasiva as another name for Siva when he has no perception of the [total and full] oneness of consciousness, a state of absolute void (cidaikyäkhyätimayänäsritasivaparyäyasünyätisünyätmä). These five categories as a whole constitute what is known as brahmapancaka252 "because," Abhinava writes, "the greatness (brhatva) and expansion (brmhakatva) of these tattvas are primarily due to their transcending differentiation and to their being the cause of the expansion of the samsara."253 We saw previously that the fricatives are regarded as a vapor emanating from the Absolute: their association with these of differentiation": bahirullilasisamätratvena äsutritapräyatvät vibhägam apräpto'ta eva ädyo yo bhedävabhäsah sä para nisä mahaiï mâyetyarthahi. Cf. also PTV, pp. 117-I9, which justifies the existence of mahämäyä by the hierarchy of knowers (pramätr). It is necessary, he says, that there be, between mäyä tattva, the level of pralayäkalas, and suddhavidyä tattva, peculiar to the vidyesvaras, a level for the vijnänäkalas who, while deprived of pure knowledge, are not however trapped in the multiplicity of the empirical world. Mahämäyä is also found in dualistic Saivism, but there the term has a different meaning: it is, for the Saiddhäntikas, the creative power of Siva, who, in the form of bindu, brings forth the pure manifestation. Thus it is the primal cause of the whole manifestation and not, as for the Trika, merely the forerunner of mäyä, a condition that is not antecèdent to, but arising at the final stage of, the pure manifestation. ?.S\. Abhinava, in the PTV, p. 199, mentions this conception, which is not that of the Trika, and where these five principles make up the fivefold brahman. ?S2. PT% ÉL 1 (p. 98) and PTV, p. 119. For ABS 16.85, they make up pancahrahman\ the LT(19, 16-17), uses the term brahmapancaka (p. 65). ;VV PTV, p. 119.

312

Väc

higher tattvas is therefore quite natural. As we have seen, the TÄ deals in some details with the fricatives, and especially the dental sibilant sa which, along with ha, holds an outstanding position among consonants, which may be due, among other reasons, to the fact that when these phonemes are combined they form the hamsa, a symbol for Siva's phonic energy.254 As for ha, it is generally taken as symbolizing the energy, although it does not always correspond to the sakti tattva. But this is due to its being a "coagulated" form of the visarga, the energy of the Absolute, akula. Finally, we must note that in the "great emanation," when ha does not correspond to the sakti tattva, it corresponds to sadäsiva. Now this is, normally, the level where arisespasyantï, the stage of speech following just after paräväc, that is, pure energy: the energy on which is reflected the "great emanation." Ksa, finally, typifying the indissoluble union of Siva and Sakti, is naturally associated either to the one or to the other (depending whether or not the transcendental illusion is taken into account) of these principles which, as is well known, cannot be separated. Mätrkä "When [the phonic emanation] is made up of one single act of consciousness," says the TÄ,255 "this is Bhairava, the Mass of Sounds; when this [mass of sounds] is touched by the shadow of the object of the act of consciousness, this [results in the arising of the phonemes in] the energy, the mätrkä." This occurs at the level of the supreme-nonsupreme {parapara) energy, that of pasyantï. Its characteristic feature, beyond the emergence of the first lineaments (ämsämsa)256 or of the shadow (chäyä) of objectivity, is above all the reflection (pratibimba): mätrkä is a reflection in pasyantï of sabdaräsi254. Cf. above, chap. 3, pp. 140ff. 255. TÄ 3.198: ekâmarsasvabhâvatve sabdarâsih sa bhairavahf ämrsyacchäyayä yogât saiva Êaktié ca mâtfkâ (p. 191). 256. PTVy p. 143, next to the last line: hhedäsüironätmärneärfisollasah.

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bhairava, the emanation in paräväc. Abhinavagupta states this very forcibly—if not very clearly—in the PTV: The Visionary, which is of the same nature as the venerable Paräparä [that is, of the supreme-nonsupreme Word] is the power proper to the supreme Energy, where, as in a mirror, the innate form or nature (svarüpa) of the venerable supreme [Word] is reflected in the manner of a reflected image. . . . [A reflected image, however, is both the identical and the reversed form of the original] In the same way, the body of the venerable glorious supreme [Word] that, as has been said, contains in itself in its fullness successively all the tattvas starting with the earth, while, however, keeping in itself [in their original order] all the synthetic awarenesses [of the phonemes from ka to ksa] that are, as was said, indestructible, supremely real, and so forth, casts the reflection of all this in the immaculate mirror of Paräparä, namely of pasyanti. This reflected image is made up of all the tattvas, earth, water, and so forth, identical in essence with Para, together with the synthetic awarenesses of the phonemes ka and the rest, since these cannot admit of any change in their order, the whole being reflected in the mirror of pasyanti, of the same sort as the [supreme energy]. Then appears the reversal due to reflection, namely that that which in supreme consciousness is saktitattva, is the tattva of earth (prthivi) on the plane of Paräparä, and conversely the tattva of earth becomes saktitattva. So the phonemes ksa and the rest [up to ka] correspond henceforth to [the tattvas] of earth and so forth [up to sakti]. The venerable Lord Bhairava, however, ever full, infinitely free, is not in any way inverted, for, as has often been said, nothing can transcend the [supreme] consciousness. In the awareness that is that of Para the tattvas have no other nature than that of the synthetic awareness (parämarsaikatattvam)251 and this awareness is, in its ultimate nature the phonemes from ka to ksa, made of energy (säkta), a plane where there is only nondifferentiation (abhedaiva). In Paräparä, as is the rule in a reflection, there is differentiation in nondifferentiation (bhedäbheda). And this Paräparä who is also made of awareness (parämarsamayf) and whose body is that of the garland of letters from ka to ksa,

2.51. That is, they have no empirical existence; they exist as pure consciousness only.

314

Vâc

sustains in herself the reflection of the tattvas that are higher than her in the venerable supreme [Word]. So, these tattvas abide, inverted in their order from top to bottom in these awarenesses of the phonemes from ka to ksa (that are not submitted to mäyä, and inaudible), since in any reflection that which is on the top in the original is on the bottom in the reflection. So there is no contradiction in the fact that [in pasyantï], from the standpoint of the purifiable, k$a should correspond to the earth. But there also the order of the phonemes beginning with ka [remains], since the supreme plane cannot ever pass away."258 Indeed, although the "great emanation" is reflected in the supreme-nonsupreme energy (which results in reversing the order of the tattvas), phonemes are not reflected. Whether or not there is a move toward differentiation, as long as their original matrix suffers no disturbance, they remain in their regular, indestructible (anapâyin) order, for this stems from

258. PTV, pp. 144-46: pasyantï ca parâparabhaffânkasatattva parasakter eva svätmasaktir darpanakaipä yatra tatparäbhatlärikäsvarüpam eva cakästi pratibimbavai . . . evarn ca pasyantïsatattvaparâparavimalamukurikäyäm tattattathävidhoktakramapürnaprthivyäditattvasämagrïnirbharam anlas tathävidhasahajäkrtrimapäramärthikänapäyikädiparâmarsakroçjïkârenaiva vartamânam api iriparäbhaflärikävapuh pratibimbam arpayat svarüpänyathätväsahisnukädiparämarsänanyathäbhâvenaiva tatparaikarüpam parämrsyarn dharanyambhahprabhfti tathollasadbhedasütranatayä sajâtïyâyâm vimaläyäm ca yävat pratibimbayati tävad dharäditattvänäm viparyäsa evopayäyate/ yat parasarnvidi saktitattvam tad eva paräparätmaniprthivïtattvam, yat tu dharätattvam tacchaktitattvam, iti kcakärät prabhrti dharadinärjß sthitihij bhagavadbhairavabhatfärakas tu sadä pürrto 'nantasvatantra eva na viparyasyate jätucid api cidrüpätirekädyabhäväd ity uktarn bahusah/ parätmani parämarse parämarsaikatattväny eva tattväni parämaraai ca kädiksäntasäktarüpaparämartha iti tatra abheda eva/ paräparäyätp tu bhedäbhedätmakatä pratibimbanyäyenaj sä ca paräparä parämariamayl kädiksäntavarnamäläsarirä yävat svordhvavyavasthitaparäbhaffärikänivisfatattvapratibimbäni dhärayati tävat tesv evämäylyäirautakädiksäntaparamärthaparämarsesürdhvädharaviparyäsena tattväni sampad* yante ürdhvabimbädharapratibimbädhämasvabhävamahimnä—iti täh paryam/ tat ah prthivï ksakära ityädi sodhyarüpäpeksayä na kirncid viruddham/ taträpi paradaaänapäyät esa eva kädivarnasarntänah/

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the supreme,259 and is the order of their enunciation by Siva (which is that of the vamasamämnäya). It is, of course, Siva, the Word at its highest level, who is here at work. It is the Word that casts the reflection {pratibimbam arpayei) of the tattvas of the manifestation in paräväc into the next stage, that of the supreme-nonsupreme energy where differentiation, utterly absent at the level of Siva, gradually arises. But since there exists no other energy than that of the Word, the energy acts as a—not at all passive—mirror "made of the Word." This mirror, or more accurately, this supreme-nonsupreme energy, says Abhinavagupta,260 is constituted by the garland of phonemes from ka to k$a {kädikcäntavarriamäläsarira). Thus only the tattvas are reflected, and not the phonemes, since these form the phonematic energy upon which the consonants are reflected. This explains the inverted correspondences we have here, resulting in the first consonant ka henceforth corresponding to the tattva of sadäsiva or of sakti. This is an original theory and peculiar, I believe, to Abhinava. It is not recorded in the Tantras and Abhinava himself expands it mostly in the PTV, which alone, at least as far as I know, gives the entire series of correlations between phonemes and categories of the manifestation. This is how the correlations are listed for pasyanti: ka:

kha: ga:

gha:

sadäsiva ïsvara suddhavidyä mäyä

na: ca:

cha: ja:

jha:

kalä vidyä räga niyati käla,

and so forth up to ksa, earth.261 One will note that here sadäsiva corresponds to ka. However, Abhinavagupta says on page 147 259. Ibid., p. 147, lines 3-4. 260. Ibid., p. 146, lines 11-12. 261. The correlations between phoneme and tattva such as given in PTV, pp. 152-54, with respect to the various stages of the emanation, are not always correct. They are emended in R. Gnoli's edition. It should be noted, however, that on p. 82 of his translation of this text, Gnoli

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of the PTV that the furthest point {paramakotï) of pasyantl is anäsritasakti,262 Further, if mätrkä is a reflection of sabdaräsi, should not the five kancukas here also correspond to three phonemes only? The correspondence between ka and sadäsiva seems, however, valid. This pattern is, in fact, symmetrical to that of the "great emanation" which, taking place in Siva, ends with regard to consonants, with sakti or anäsritasiva. Here, in the energy, that is, in the next lower tattva, it stops similarly at the next lower stage: sadäsiva or anäsritasakti. We have thus a "great emanation" in para, extending up to sakti (ksa), with anäsritasiva as a link, so to speak, with Siva in which this emanation takes place; and, symmetrically, the emanation in pasyantl, paräparä, extending up to sadäsiva (ka), with anäsritasakti as a link with the energy in which this emanation unfolds.263 There are now six phonemes instead of four corresponding to mäyä and the kancukas: this is a necessity, however, if one wants to avoid having two extra consonants, and this is logical. It may be assumed in fact, that in the emanation in parä, kalä was listed with mäyä and niyati with räga only because there were no available phonemes for them: trying to relate cosmogony with grammar is not always an easy task. It may be also noted that the PTV does not mention vowels, and indeed rightly so, since we are no longer at the level of Siva but of

gives a chart of the varna-tattva correspondences where, for pasyantl, he arranges the phonemes—but not the tattvas—in a reversed order. This of course is for the convenience of typography: the order of the phonemes, as Abhinava states repeatedly, cannot be reversed. 262. Like anäsritasiva, this is not a tattva but an intermediate stage or the outcome of a logical twofold division of sakti. It is placed between sadäsiva and sakti and is, in fact, nothing but sakti, only viewed as especially oriented toward emanation. 263. In this respect one may refer to a sloka of SvTlO. 1234-35 (vol. 5, p. 548), which Abhinavagupta quotes at the beginning of the exposition of the emanation in pasyantl (PTV, p. 144), and which describes the emanation as extending from earth to sadäsiva. The context wherefrom this sloka is taken is in fact quite different from the present, but Abhinavagupta, surely, did not quote it at this point without reason. For the dualist or nondualist nature of the SvT, cf. supra, chap. 2, p. 66, n. 86,

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Sakti. Even so, however, these vowels must also be reflected as such on the level of energy, and not just as giving life to these consonants. It is in fact the "mass of sounds," the whole of sabdamsU that is reflected in the energy. If it were not so, manifestation would be incomplete and human beings would not be aware of vowels. A further proof of this is given in madhyamä, where all the phonemes are mixed up and form the malinl. Ksemaräja's commentary to Siva Sütra 1.4: "jnänädhisfhänam mätrkä" describes indeed mâtrkâ as the mother of the letters from a to ksa: ädiksäntarüpä. Other such passages could be cited if necessary.264 We shall not return here to what has been said previously265 about the mätrkäs—the phonemes as the mother-energy of all that gives its power to speech—nor to pasyantï, a stage which, being related to the power of will, represents more than any other the efficacy, the aspect of powerful force, of speech. What has been said about the supreme-nonsupreme emission (paräparavisarga)266 or about the emission of energy (säktavisarga) could be repeated for the emanation in pasyantl This lies, like the former, at the junction of transcendence and immanence, on the paräpara plane, at a level where duality and nonduality coincide (bhedäbheda), though here objectivity has hardly emerged and is still subordinated to the subjectivity, the "I-ness" of the principle. From this principle indeed springs the energy found here, but Siva, or paräväc, is transcendent,267

264. In most of the countless Tantric texts dealing with the phonemes of the mätrkä, it is found primarily in a ritual context. It is mainly used for placing (nyäsa) over the body (or objects): antarmätrkänyäsa or bahirmätrkänyäsa. While we are describing here a cosmogonie theory, it should however be remembered that ritual is, for all Tantric texts (and their followers), the outstanding feature. It probably did exist prior to theory, or at least to its mystico-linguistic elaborations and, as evidenced by the present-day practice in Hinduism, it has survived them: most of the priests and their attendants in temples these days are unable to explain the rites they perform. 265. Chap. 3, p. 147ff. 266. Supra, p. 290-91. 267. Insofar, of course, as there is such a thing as transcendence in the Trika and as both terms may be opposed.

TABLE 5.1: Correspondences between phonemes and tattvas according to sabdarâsi, mätrkä, and mâlinï at the para, pasyanti, and madhyamä—or Parä, Paräparä, and Aparä—levels. Para sabdarâsi

Pasyanti mätrkä

Madhyamä tnâîinï

Para sabdarâsi KA

prthivî

jala tejas vâyu äkäsa gandha rasa rûpa sparsa NA sabda pâda TA THA upastha PA pâyu DHA Pâni KHA GA GHA SA CA CHA JA JHA

A À I

NA R R

I

I

U

I

0 R R

I

Siva (Sakti)

Siva reflected in Sakti

THA CA DHA

I NA

iAI

Ù 0

o

BA KA KHA GA

AU AM AH

Siva united with Sakti

NA TA THA DA DHA NA PA PHA BA BHA MA YA RA LA VA SA

SA SA HA K$A

väc

ghrâna rasana caksus tvac érotra manas ahaipkâra buddhi prakrti purusa râga (niyati) vidyâ kalâ mâyâ (kâla) mahâmâyâ or suddha vidyâ suddhavidyâ or ïsvara ïsvara or sadâéiva sadâéiva or âakti sakti or anaéritaéiva

TABLE 5.1 continued Pasyantï mätrkä

u

W

X

o Ü

PH

OM

GHA

sadäsiva

NA I A VA BHA YA

ïsvara etc.

PA f

DHA THA JHA

SU JA RA

TA o

LECTH

O

sadäsiva or anäs*ritasakti ïsvara suddhavidyä mäyä kalä vidyä räga niyati käla purusa prakrti buddhi ahamkära manas srotra tvac caksus rasana ghräna väc päni päyu upastha päda sabda sparsa rüpa rasa gandha äkäsa

Madhyama mälini

uu w

PA

CHA LA Ä SA AH

HÀ

5

SA K$A MA SA AM TA E AI

väyu

O

}

tejas jala prthivî

AU DA PHA

jala pfthivï

320

Väc

whereas sakti and pasyantl are immanent to the cosmos. Mätrkä is the reflection of the phonematic archetype within this immanent energy; hence its essential role in providing manifestation with the efficient presence—for better or worse—of the powers of speech. The same immanent and, as it were, usable character is also that of another form of phonematic emanation, which we shall now see, the mâlinï, and it explains the important role given to it. Mâlinï The manifestation of sound—and therefore of the universe —in the form of the fifty phonemes, before it takes the form of "letters, syllables, and words" of the language of human beings, that is, the level of "gross" speech, reaches a third level of the Word: madhyamä. There it assumes a form altogether different from the former two, which anticipates at least certain aspects of speech in vaikharl This is the mâlinï,26* the energy in the form of the "garland of letters," a term indeed which may be applied as well to the mätrkä, which is the primeval garland, pürvamälinl, while that which appears in madhyamä is the uttaramälinr, but the term mâlinï is hardly used to denote the mätrkä) and usually indicates the uttaramâlinï. One of the earliest texts (probably not very early, however) known to me dealing with the mâlinï is the Kubjikämata,269 where a mythic account is given of the birth of the form of the supreme Goddess called Mâlinï and also (in chapter 4) of the extraction (uddhära) by means of a diagram (mâlinïgahvara)

268. Mâlinï is a name of the Goddess, so called because she wears a garland (mala), whether of fifty phonemes (varrtamälä), of human skulls, or whatever. For other meanings of the word mâlinï, cf. Bhäskararäya's commentary on the Lalitäsahasranäma, si 146 (p. 114). 269. See The Kubjikämatatantra, Kulälikämnäya Version, critical edition by T. Goudriaan and J. A. Schoterman (Leiden, 1988). See also J. A. Schoterman's works cited in the bibliography: edition of the $afSS, and the article in ZDMG, suppl. 3.2 (1977). See also Dory Heilijgers's unpublished doctoral dissertation, Kulamülaratnapancakävatära, parafrase met commentât (Utrecht, 1983),

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of the order of the fifty aksaras of the same name. The Km T holds this series as the energetic female form of the phonemes, by contrast with sabdaräsi, which is male and associated with Siva Bhairava. The KmT also describes practices such as nyäsa and so forth, connected with these arrangements of the Sanskrit letters. It is therefore possible that Abhinava's threefold system of phonematic emanation might have originated from the KmT ox from other works of this same Kaula tradition, the pascimämnäya.270 But he has also borrowed, for the cosmic and ritual aspect of the mälini, from another, comparatively early Trika text, the MVT Jayaratha (ad TÄ 15.121-24, vol. 9, pp. 34-35) quotes, in connection with the nyäsa of the mälinl in dlksä, a long passage from the Trisirobhairavatantra, a work known to us only through quotations (especially Abhinava's, which are frequent in the TÄ), and which seems to belong to the Trika. All of these references, then, come from works pertaining to the Kaula tradition.271 The particular feature of the mälinl is that its fifty constituent phonemes are not in the grammatical order, from a to ksa\ rather, vowels and consonants are mixed in what seems to be complete disorder, na being the first phoneme and pha the final one: the mälinl is nädiphäntarüpa.111 One may wonder why Abhinavagupta included the mälinl in the phonematic emanation at the level of madhyamä 270. Cf. above, chap. 2, p. 62. 271. Abhinava mentions again the mälini in TA, 29th ähnika, in connection with the Kaula ritual. The goddess Mälinl is sometimes called Pürvämnäyesvari, ruler of the Eastern or original ämnäya of the Kula. Since the Kubjikä tradition is connected with the Kula, the mälinl may be seen as a Kaula notion. There is a mälinicakravinyäsa in Goraksasamhitä, 7, which is related to the Kubjikä tradition. The nyäsa of sabdaräsi and mälini is also described in Agni Puräna, 145. 272. Phonemes are arranged, in the mälinl, as follows: na r t I I tha ca dha I na u ü ba ka kha ga gha na i a va bha ya 4a çlha fha jha na ja ra fa pa cha la à sa ah ha sa ksa ma sa am ta e ai o au da pha. There is (Schoterman, $a(S, p. 217)at least one variant in this arrangement, where tha is placed after na and not between /and ca.

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väc. Very likely, and primarily, it was because this ordering of letters was in use in the Kula tradition into which he had been initiated, where the mälini was the phonematic pattern more specifically linked with the energy. But the presence of the mälini, here, at the stage of the intermediate word, had the further advantage of revealing, before the appearance of the empirical, "gross" world, and right from the level of the energy, an order of the alphabet different from that of the grammar and prefiguring, as it were, what is found in language. We shall see, moreover, that its being associated with madhyamä väc is fully justified by our authors, and that it plays an outstanding role with respect to the efficiency of the Word. The mälini is usually termed bhinnayoni211 that is, she where the wombs are intermixed, or disturbed, or else: where wombs (consonants) and seeds (vowels) are mixed up, 274 a term justified by the way the fifty phonemes are produced. But while the phonemes arise in disorder, the tattvas, on the other hand, remain in the normal order of the emanation, from Siva to earth. All of them are listed in the correspondences given by the M V or the PTV215 with the exception of that of sakti, which already was not found as such in pasyantl with regard to the mätrkä, since in both cases sakti is not a discrete part, but the support of the phonematic emanation. Sakti, moreover, metaphysically, cannot be separated from Siva. She abides phonetically in him, in the phonemes corresponding to him, that is, as previously, in the first sixteen: from na to ga, the presence of these phonemes being here of course no longer explained by their phonetic nature but by the whole system of the mälini The remaining thirty-four phonemes correspond to the thirty-four tattvas, from sadäsiva (gha) to earth (pha)216

273. For instance, PTV, pp. 121, 151, 155. 274. In this sense: Jayaratha, TÄ 3.199, comm. (p. 192, line 2): "mixed up, that is, where wombs, or consonants, are separated by seeds [vowels]." 275. MV 4.15-17 (p. 23); PTV, pp. 151 and 153. 276. It goes without saying that here, as in the two former stages, only the tattvas corresponding to the level of madhyamä, from sadâéiva to suddhavidyä, are actually manifested. The rest, from maya onward, are present as aspects of the energy only.

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Abhinava (followed by Jayaratha in the case of the TÄ) presents the mälini in two different, but not inconsistent, ways. According to the PTV, it evolves out of sabdaräsi, when the latter's reflection in pasyantï produces the mätrkä: The venerable supreme [Word] at the very moment when she places her own reflected image in pasyantï in the manner that has been said, manifests herself on the plane of the Intermediate, not different in essence from her, a condition where wombs are mixed up [with seeds] which is that of the mälinl and where, due to the infinite forms resulting from the mixing up of wombs and seeds, she can assume a vast number of different aspects such as those of the kulapurusa and others. It is said indeed: "One must sacrifice to the Goddess, to Mälini, in a shape where she is surrounded by innumerable goddesses and powers of Kula."277 "The blissful mälinl" Abhinava adds, (ibid., p. 151), "corresponds fundamentally and essentially to the stage of madhyamä, being in the nature of energy."278 Thus the mälinl appears primarily as a highly efficacious energetic shuffling of sabdaräsL

In the TÄ, on the other hand, Abhinavagupta states that the mälinl arises from the samghaffa, from the unifying fusion 277. Paräbhaflärikaiva hi proktanayena pasyantyam pratibimbam svakam arpayamänä tatsamakälam eva svätmatädätmyavyavasthitamadhyamadhämni bhinnayonitäm asnuvänä tattadyonibïjaparasparasambhedavaicitryasyänantyäd asamkhyenaiva prakärena tattatkuiapurusädibhenenäparigartanabhedabhägini mäliny eva, yathoktam anantaih kuladevais tu kulasaktibhir eva caj mälinlm tu yajed devînt pariväritavigrahäm// (PTV, p. 154.) The kulapurusa mentioned here seems to be a particular arrangement of the phonemes found apparently in the Kula tradition. TÄ, 15.129-30, enumerating placings (nyäsa) to be performed during initiation, mentions the mätrkä and above all the mälini, which includes a phonematic classification called kulaputtalikä, resulting, according to Jayaratha (ibid., vol. 9, p. 68), from various perturbations (ksobha) of seeds and wombs. 278. evam bhagavati mäliny eva mukhyapäramärthikamadhyamädhäma Saktisattvam.

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and friction of sabdaräsi and the mätrkä, that is, actually from that of Siva-Bhairava and Sakti: "When this [mätrkä] rubs and fuses with sabdaräsi, one gets the mâlinï where wombs are mixed up [with seeds]" and: "This [emitting energy] is called sabdaräsi and mätrkä. She appears as mâlinï when the perturbing and the perturbed [elements] interpenetrate. The mâlinï, whose beauty is that of the emission due to the coming together of the seeds and the wombs, supreme Energy, is described as manifold" (or: as having the form of the universe).279 The mâlinï appears thus (and even more in Jayaratha's commentary, ad loc pp. 191-92 and 222-23), as corresponding to a further step toward the manifestation of the universe, whose diversity and even divisions start now to emerge within the creative Word: this is what we saw previously (chap. 4, p. 209) in connection with the madhyamä stage of the Word, which is that of the mâlinï. Moreover, since everything arises out of the fusion of Siva and Sakti, to imply that mâlinï arises from the same act is, to some extent, to identify it with that act or at least to acknowledge it as highly efficient and powerful: mâlinï is more than the phonetic energy of the universe, it is the very phonic energy which creates it. And in fact this is how it appears in the texts dealing therewith, where it seems more especially to be used (for instance, in TÄ, chap. 15) for the placings (nyäsa) which infuse the adept with divine power. The two above-mentioned descriptions of the arising of the mâlinï are not contradictory.280 Indeed, to say as the PTV does, that the mâlinï appears in madhyamä when sabdaräsi

279. TA 3.199 (p. 191): sa sabdarasisamghatjad bhinnayonis tu mâlinï I Ibid., 232-33 (pp. 221-23): sabdaräsih sa evokto mätrkä sä ca klrütäj ksobhyaksobhakävesän mâiinïm täm pracaksate/ /232/ / bijayonisamäpattivisargo dayasundaräj mahnt hi para saktir nirnïtâ visvarûpini//'233/ / 280. Neither should they be taken as necessarily inconsistent with the description of the arising of the phonemes of the mâlinï in the myth of the Goddess Mâlinï of the Kubjikämata. In TÄ 15.131, Abhinava relates the mâlinï with the Rudras and ascribes to it the power to grant both enjoyment and liberation: miilinl

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projects its reflection in pasyantï, amounts to make such an arising dependent upon a conjunction (the projection of the reflection) of Siva {sabdaräsi) and Sakti {mätrkä)\ and a projection, even that of a reflection, is still a form of emission (visarga). As it is, in the PTV itself, sabdaräsi and mätrkä are found to intervene explicitly. Abhinavagupta, in this text, taking the sixteen phonemes corresponding to Siva in the mâlinï, describes281 a movement of energy and of sound evolving from the primordial resonance (nädä) associated with the first phoneme a down to the gross elements, then from the world of senses up to Sadäsiva; this is achieved by associating these phonemes to their corresponding tattvas, first in para, and then in pasyantï. We have thus the initial stage of the mâlinï interpreted in the light of the other two phonematic emanations, the aim being to show thereby that the mâlinï, even more explicitly than the two former emanations, makes Siva and the manifestation mutually inherent. The explanation is cleverly contrived, its interest being that it illuminates another movement of the energies in Siva, then in the emission that follows. Admittedly, this is somewhat arbitrary, since the arrangement of the phonemes in the mâlinï surely was not initially developed on the basis of the correspondences between the phonemes and the tattvas that are found in sabdaräsi and mätrkä. The way in which Abhinavagupta combines these three systems is, however, helpful for him to expound the cosmic manifestation and the omnipresence of the Word. Indeed, he enumerates (pp. 152-54) all the phonemes of the mâlinï, giving for each of them the three corresponding tattvas according to sabdaräsi, mätrkä, and mâlinï. He shows thus how the tattvas are included in each other, that is, in fact, how Siva and the manifestation pervade each other, and also how fecund is the conjunction of consonants and vowels. "Thus," he concluded, "is now firmly established the principle that everything is in everything":282 ity evarn sarvasarvätmakatvam nirvyüdham bhavet (ibid., mälita rudrair dharika siddhimoksayoh (vol. 9, p. 69). He gives it a prominent role in the ritual résorption of the adhvam in the dîkçâ. 281. PTV< pp. 151-52. 282. sarvasarvätnwkatä; PTV, pp. 47, 66, 137, 139.

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p. 154)—an important notion in samvidadvaya. Abhinava also shows in this way the movement of energy by which one passes from one phoneme (or one tattva) to another, and thereby how they are all vivified with the same cosmic energy. The symbolic values of each of the fifty phonemes are here quite central, as they make for the coherence of the system. Undoubtedly the malinl is regarded as endowed with exceptional power and efficiency, derived from the union of Siva and Sakti, whether it is regarded as born from this union or reproducing it within itself. Here is, in this respect, a significant passage of the Tantrasära: "The glorious malinl has indeed the nature of power par excellence and, being made of the mixing up of wombs and of seeds, she is [the Cow that] accomplishes all that one wishes. Her name is in conformity with her nature: she is associated with the energies of Rudra. As she gives fruits, she blossoms. She is the bee whose murmur brings to an end the coldness of the samsara. She gives powers and liberation and, the phonemes ra and la being interchangeable, she is endowed with the power of giving and of taking away [the résorption of the cosmos]." 283 So mâlinl is indeed the highest energy as pervading the manifestation. This pervasion, admittedly, is normally brought 283. TS, 13, pp. 134-35: malinl hi bhagavati mukhyam säktam rupam bijayonisamghaffena samastakämadugham/ anvartham caitan näma rudrasakiimäiäbhir yuktä phaleçu puspitä samsärasisirasamhäranädabhraman siddhimoksadhârinï dänädänasaktiyuktä id ralayor ekatvasmrteh. There is in TÄ 15.131-32 and comm. (vol. 9, pp. 69-70) an elucidation of the interpretations of the name mälinl especially the one given in the last words of this passage: the term mälini is broken up into ma, that is, negation and therefore résorption, and alinu the bee. As for ra and la, they are taken out of the / of mälini and construed in this way: ra as meaning to give and la to take back. This passage of the TS merely restates what Abhinavagupta wrote in 7M, 15th ähnika, where he indicates even more markedly (i/. 125) that if the malinl is thus saturated with power, it is because of its being agitated by Siva: "What power," he adds (si. 126), "could not be derived from, and what deficiency could not be removed, through the arising of the emitting power created by the stirring up of seeds and w o m b s ? . . . " (TÂ 15.120-38; vol. 9, pp. 62-73).

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about through the mere working of the energies, an expression and a symbol of which being, as we have already seen, aham\2U but the role of the mâlinï is to give a further illustration of this principle, and, even more—since one achieves this pervasiveness through the mixing up of the phonemes—to give a greater impetus to the power resulting from the union of Siva and Sakti, and to establish it more firmly in the universe. This is why it is said that the most efficient ritual assignations (nyäsa) and the most potent mantras are those made with the mälinl2*5 Because he has this in mind, Abhinavagupta incorporates in the PTV iht exposition of the mâlinï in that of madhyamä, whose salient features286 are (1) the "covering up 287 of objectivity by pure subjectivity—the former being regarded as Sakti and the latter as Siva—and, (2) the mutual inherence of that which expresses (väcaka) and that which has to be expressed (väcya). Vowels, related to Siva, are identified with that which expresses, and consonants, related to Sakti, with that which has to be expressed. The mâlinï, where consonants and vowels are mixed up, may therefore be regarded as consisting of their union; now "when seeds, or vowels, and wombs, or consonants, are mixed up, all the fruits are produced effortlessly."288 Hence the efficiency of the mälinl The "Gross" Phonematic

Emanation

"Then, on the plane of mäyä," says Abhinavagupta in the rS, "the divisions and differences becoming manifest participate in the mäyic nature of the phonemes. These, having 289

284. Supra, pp. 286ff. 285. PTV, p. 151, quoted previously. Cf. also TA 15.135-38 (vol. 9, pp. 71-72), which quotes also MVT, 3.35-36. 286. Cf. supra, chap. 4, pp. 148-49. 287. pracchâdana, 288. PTV, p. 149. The sentence is, in fact, an objection made to Abhinavagupta, but he points out that it is groundless, since it expresses a reality, if only because, finally, the Word is identical to consciousness, which is one and holds within itself the totality of things. 289. mâyayâip punahi sphußbhütabhedavibhägä mäyiyavarriatäm bhajante, ye pafyantimadhyamävaikharicu vyävahärikatvam äsädya bahirüpatattvasvabhävatapattir paryantäh te ca mäytyä apièarïrakalpatvenayadä

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gone through the states of pasyantU madhyamä, and vaikharï, finally assume the nature of the external categories of manifestion. These [phonemes], however, though being of the nature of mäyä and being so to say corporeal (sarirakalpatvena), never cease to be reanimated, in accordance with what has been said, by the pure acts of awareness {suddhair parämarsaih) that give them life. They become thus efficacious (savïryâ bhavanti) and therefore are able to bestow enjoyment and liberation." Indeed, as we have seen (chap. 4, p. 218) in connection with vaikharï, the lower levels of speech always "rest" in those which arose before them, the whole manifestation being, from the standpoint of samvidadvaya, but the appearing of the supreme consciousness. Of the empirical stage of the phonemes, even as of the whole "corporeal" manifestation, there is, from such a viewpoint, little to say—except of course as concerns the use to be made of the things of this world for ritual purposes and for achieving supernatural power and liberation, such a use being one of the main traits of all Tantric traditions. In this respect, for Abhinavagupta, phonemes and mantras are made use of especially in the "ways" or "means" (upäyas) of energy and of the individual soul (säktopäya and äriavopäya) where, as we have seen and shall see again, not only phonemes and ritual utterances but ordinary speech and language as well, may be used as a means for attaining to divine consciousness: these kinds of practices, as we know, permeate Tantric Hinduism. At the level of the manifestation the arising of "corporeal" phonemes will be accompanied by that of all the cosmic categories of the manifestation down to the earth tattva^ no longer paradigmatically in Siva alone, or at the level of the energy, but in the empirical reality, in the "impure" creation. This, the state of the world subject to duality, limitation, and error, begins to take shape from the mäyä tattva, with the "coats of armor" (kaficukas), and becomes firmly established with the "soul" {purusa). It is indeed to the tattvas frompuru$a Xoprthivl drçyante yada ca teçâm uktanayaîr etaiht jïvitasthanïyaih Êuddhaih paramarsaih pratyujjivanarfi kriyate tadâ te savlryä bhavanti, te ca bhogamok$apradäh. (TS, eh. 3, pp. 18-19)

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that correspond consonants (sparsa), which represent the most differentiated and the lowest form of the phonematic emanation: such was the case in the energy, with the mätrkä, and it is still the case here, in vaikharl But of course here as in the previous cases all the fifty phonemes are present. More than that (or rather less, as we are moving further and further from the fullness of the primary principle), we have now, since we are at the level of speech, the whole collection of letters, syllables, and words, of which human language is comprised.290 The creative movement of the Word reaches its lowest point here. Abhinavagupta does not give any description of this. There is no process of image and reflection such as we saw earlier. It is the final phase of the condensation of the Word and, after the letters used by human beings, after words and language—and all perceptible sounds—the objective phenomenal manifestation is at last completed. It is, however, worth mentioning that, even as ha and ksa marked, at the end of sabdaräsi, the return of the whole parämarsa of the phonemes to its original fount—the Absolute—in a different way to be sure, and yet quite similarly in some respects, manifest speech retains the capacity to come back (and above all to take back) to its source. In the next two chapters we are going to see, precisely, some of the notions on this theme, as are found in various Tantric works. With the sixfold path, the sadadhvan, we shall see at first yet another way to expound the emergence of the world out of the Word, but according to a system which is, perhaps, more commonly used as a way of purification, of return to the origin. Mantras, lastly, with which we shall close this work, are forms of speech, sometimes described as the origin of everything; but above all they are pervaded by an extra mundane force, which leads to omnipotence as well as to liberation through union with the source of the Word.

290. " Vaikhari" says Nafänänanda in the comm. on KKV, 32 (p. 52), "consists of all the phonemes from a to k$a; it is responsible for the unfolding of the whole universe and consists of the totality of sounds." Other such formulations could also be found elsewhere.

The Sixfold Course

The sadadhvan, the sixfold pathway or the six courses,1 offers yet another picture of that cosmic evolution of the Word extending from the Godhead down to our world, a movement one can go back over by retracing the Word to its source. We shall find here the same hierarchies, principles, categories, mythic values, and material as before. Within this sixfold system, the arrangement of these various elements may differ from what we have seen. A greater or lesser importance may be given them (especially with respect to the divisions of the cosmos); they may operate differently (cosmogonically or for the liberation of the adept). In spite of such differences, however, they remain part and parcel of the same general pattern: we find the same mythical cosmos, the same conception of the universe and of the structure and place in the world of human beings. This cosmic and soteriological course is sixfold because it divides, on the side of the Word, into three ways: the ways of varnas, mantras, and padas, and, on the objective side, into three further ones: the ways of kaläs, tattvas, and bhuvanas. This arrangement in two series of three reflects, at least as far as Kashmirian Saivism is concerned, a hierarchical order going from the Word to the manifestation, from the highest to the lowest.

1. Adhvan is translated as "pathway" or "course" so as to emphasize that these are primarily ways or courses, that is, progressions toward a goal, a course to be followed, and not merely a path or way per se existing by itself even though it is not used. "These six are the six paths that lead to Brahman-experience" (Introduction to the $T, Tantrik Text edition, p. 15). 330

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Surely, the sadadhvan pattern existed quite early, at least in some form, in the Saivism of northwestern India. However, since its constituent parts do not always fit together perfectly, one may infer that it was not developed at first as a whole but, more likely, that it was built up combining materials from earlier cosmogonies.2 It does not seem to have been actually systematized, in nondualist Saivism, before the times of Abhinavagupta. But when dealing with it Abhinava relies on the MJ>Tand the Devyäyämala, as well as on the SvT, that is, on comparatively early texts (even though these cannot be dated). What will be discussed in this chapter is its exposition by Abhinavagupta and Ksemarâja, and by the texts to which they refer.3 The sadtadhvan is also found in dualistic Saivism and in Päncarätra Vaisnavism. In the Saiva Ägamas, that is, before Abhinavagupta, its role is confined to dïksâ, or initiation,4 where the master uses these six courses to lead the disciple from the earth, where he lives, up to Siva. The way in which these six ways are arranged—concurrently and included within each other, and not hierarchically—and are used, make it look like a borrowed system (as H. Brunner has noted), more or less ingeniously adapted to the Ägamas' own doctrines and practices.5 Srïkantha, a dualistic, probably Kashmirian author, 2. See also below, p. 356. 3. It goes without saying that other texts will also be mentioned occasionally. Thus I shall refer to the Srividyâ tradition, with Sivânanda and Vidyänanda (thirteenth century), and to the Krama in its later form, that is, Mahesvaränanda. The Isanasivagurudevapaddhati (part 3) also deals with the $a4adhvan (in this order: tattva, varrta, mantra, bhuvana, pada, kala). 4. The SvTand the 7/ïalso deal with it in this connection (SvT, 4 and TÄ, 15, mostly). 5. See H. Brunner's very clear and thorough exposition and discussion of the agamic çaçiadhvan in the Introduction (pp. xiii-xxii) of the SP 3, and the passages from that volume concerning the adhvans. It is worth noting that in the Ägamas the two series of three ways are presented in a—logical -ascending or descending order of subtlety: varna, mantra, pada or kalâ, tattva, bhuvana: if this is a borrowed system, it retains, however, some coherence, which is not always the case elsewhere (thus, 7VT8.22-24, vol. I, p. 188, and 22.19, vol. 2, p. 312). V. Dviveda has published a study, Vaiçnaveçu taditareçu câgameçu $atfadhavanvimarfah/in Tantrayätra (Banaras: Ratna Publications, 1982),

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gives a brief sketch of the sadadhvan in his Ratnatraya, sloka 85ff. It is also briefly described in Srikumära's commentary on Bhojadeva's Tattvaprakäsa (1.5) (whose date is probably about the same as Abhinava's: the early eleventh century). In both cases the sadadhvan, considered according to the five kaläs, nivrtti, and so on, derives from the bindu, which itself is in the nature of sabdabrahman: pancadhä bhidyate kaläs tä binduvrttayah, says Srikantha (s7. 85).6 In the Päncarätra, the sadadhvan might have existed from an early period, since it is found in SätS,1 ch. 19 (si. 126-59), dealing.with dïksâ. Here the sadadhvan is described as extending from the energy of sabdabrahman down to the phonemes (varnas), which are the Lord in his phonic form (sabdamürtir bhagavän) and which evolve into the kaläs linked with Visnu's six gunas. These evolve into tattvas, out of which mantras are issued, which produce the padas, from which finally arise the bhuvanas. The six courses are given in the same order in LT(22.10-11), a later text. In both cases the order is, apparently, a cosmogonie—that is, emanative—one, which is logical enough, even though its exposition is linked with that of a resorptive process leading the adept from the empirical world to the Godhead; the latter perspective is, as we said above, a characteristic feature of the sadadhvan, the constituent parts of which (as we shall see) are usually envisaged as extending from the lowest to the highest: thus the first kalä is nivrtti, phonemes extend from ksa to a, and so forth. Dealing with the means for liberation based upon time (kälopäya), Abhinava in TS (chap. 6, p. 47), sums up the sadadhvan in the following way: "The power of action [of Siva pp. 14-34. There is a good study of the nondualistic Kashmirian Saivism system by Jun Takashima in his (unpublished) doctoral dissertation (Paris, 1990), on La dïksâ selon le Tanträloka d'Abhinavagupta, a substantial work summarized in "Diksä in the Tanträloka," in S. Visuvalingam (ed.), Abhinavagupta and the Synthesis of Indian Cultures (forthcoming). 6. Srikantha, Ratnatraya, pp. 35ff. Tattvaprakäsa (Trivandrum Sanskrit Series), pp. 33-42. Cf. Bibliography. 7. The SâtS is one of the "Three Jewels" of the Päncarätra, that is, one of its basic texts. This is a comparatively early work, earlier than the tenth century (it is quoted by Utpaladeva).

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engenders] on the one hand the way of time {kälädhvan\ on the other, as the variety of forms, the way of space (desâdhvan). In the way of time are the varnas, mantras, and padas, which are [respectively] supreme, subtle, and gross. Whereas in the way of space are the kalâs, tattvas, and bhuvanas." And in the TÄ: "In this respect, the manifestation of the [power of] action is called the way of time, a threefold way where appear clearly the phonemes, the mantras, and the padas. What concerns the manifestation of forms is called the way of space, wherein dwell the three [divisions of] kalâs, taitvas, and worlds."8 The SvT, chap. 4, discusses the sadadhvan in connection with diksä, from a ritual standpoint, without propounding any theory. Kçemarâja, however, avails himself of this opportunity (in his commentary ac/4.97; vol. 2, pp. 50-53) to give a brief but clear and comprehensive description of the system as it may be conceived of in nondualistic Kashmirian Saivism. The supreme Lord, he says, a dense mass of consciousness and bliss, in his absolute freedom, through the agency of this free energy (svätantryasakti), unmanä—which, as we have seen,9 is the highest stage of the sound energy—brings forth {avabhäsayati) on himself as substratum {svabhittau) all the aspects pertaining to "that which expresses" (väcaka) and "that which has to be expressed" (väcya), extending from the pure energy of Speech (sünyä) to earth, the lowest form in the manifestation. All this appearing is not, indeed, added unto him, since there is nothing apart from him. This appearing, when it is "that which expresses," shares in the Subject aspect, the "I-ness" of the Lord,10 and it produces (in descending order of subtleness) the 8. TA 6.34-35; vol. 4, pp. 33-34: tatra kriyäbhäsanam yat so 'adhvä käiädhva ucyatej varriamantrapadäbhikyam aträste 'dhvatrayam sphufam/ /34/ / yas tu mürtyavabhäsämsah sa desädhvä nigadyate/ kalätattvapuräbhikhyam antarbhütam iha trayamj/35// Cf. also TÄ 11.1-92 (vol. 9/2, pp. 1-73), of which we shall quote several passages in the following pages. 9. Above, chap. 3 p. 95. 10. Insofar, says Ksemarâja, as it participates in the aspect of knower of the world: grähakabhägüvasthitam (ibid., p. 51). Jayaratha ad TÄ

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varnas, mantras, and padas, the first corresponding to an awareness (vimarsa) free of duality, of differentiation, the second to difference-nondifference (bhedäbhedä), and the third to differentiated consciousness (bheda). In the same way the divine energy in the aspect of "that which has to be expressed" (yäcyarüpd) is the energy known as kalâ which, becoming increasingly differentiated and particularized, assumes the nature of the tattvas and then of the bhuvanas. So in the first case one goes from the supreme energy of the Word, the mätrkä, the mother of everything, to the mantras, those forms of speech close to language but still pervaded by the supreme energy and oriented toward it, and then to the padas, the "words" which, as we shall see, are not actual words but mantras; but owing to their phonetic form and still more to their nature, they belong to the realm of differentiation, of duality. Similarly, in the way of space, the kaläs are at once cosmic divisions and the Godhead's energy itself, dividing and fragmenting, which dividing and becoming condensed, produces the thirty-six tattvas, the ontic levels of the cosmos, then the bhuvanas (or puras), the "worlds," subdivisions of the cosmos, varied in number depending upon the texts, and extending from the divine worlds down to hells. As we have seen (supra, p. 333), Abhinava too (TÄ 6.34-35) distinguishes these two series, stating that the first one pertains to action (kriya), the other one to form (mürti—in the sense of thickening, hardening, which this term evokes).11 It goes without saying, however, that in the case of the adhvans as in that of any cosmic manifestation, väcya cannot be separated from väcaka, since the latter is the basis, the foundation or essence of the former: both ways, in this respect, work, if not on parallel lines, strictly speaking, at least in a symmetrical väcya-väcaka interdependence.12 The following table can be made: says: insofar as this abides in what belongs to the Knower, pramaträmsäsräyena. 11. Mürti is derived from the root MÜRCH: to thicken, to solidify. 12. Both being issued from the Godhead who is indissolubly prakàêavimaràamaya, these two ways are respectively vimarêa and prakäia.

335

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süksma

sthüla

MM. + Parimala

väcaka kriyä (kalädhvan)

varna

mantra

pada

abhidäna vimarsa Sakti sabda

väcya mürti {desädhvari)

kalä

tattva

bhuvana

abhideya prakäsa Siva artha

In Abhinava's nondualistic perspective, nothing in this sixfold manifestation is ever separate or distinct from the supreme Siva. The whole path, he says, cannot be separated from Bhairava. Ways are actually nothing but freely assumed modalities of the Godhead who, in the fullness of the light of consciousness, brings forth the universe through the action of his freedom and his outflowing being, which arouse him to the desire for producing within himself the forms of the limited objective world.13 "When the Lord,'5 he says in the same passage, keeps on producing differentiation through his energy, which is a form of his own free will, he nevertheless abides in himself, undivided, eternal, and quiescent."14 But the sadadhvan, while being the Godhead's pathway of cosmic creation, is also and above all a sixfold course leading back to the deity, that is, a way followed in meditation by the adept, and even more a practice of "purification" in dïksâ, designed to place the disciple on the way toward liberation. Such is its primary meaning according to our texts. In the clualistic Ägamas (as mentioned above), the sadadhvan appears 13. TA 2.54 (vol. 7/2, p. 45): I give here both the meaning of the sloka and Jayaratha's interpretation of the same. 14. TÄ 2.41-42: bhedarp visphärya visphärya saktyä svacchandarüpayä/ /'41/ / svätmany abhinne bhagavän nityam visramayan sthitahj Jayaratha (ibid., si 59, comm. p. 49) repeats here that known and knowing cannot be separated: both arise together for there is no cognition

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largely as six paths along which the master leads the disciple during dïksâ, through mental and bodily identifications and "purifications," so as to take him back to Siva. Though the Kashmirian nondualistic view results in a different view of the adhvans and of how they operate, however these are still, mutatis mutandis, used much in the same way. Indeed the passages of chapter 4 of the SvT quoted above and those we shall see later deal with them in connection with dïksâ, as does Abhinavagupta in the TÄ: the sixth ähnika is devoted to the "way of time," which is one of the upäyas, and chapters 8 to 11 look upon the adhvans—in fact, not restricted to these six—as ways of salvation belonging to the änavopäya. So they serve a very significant purpose in dïksâ. "For the dualists, this course is a means to move gradually to the desired plane of being, but for those who are awakened [it is thus called] because it is eaten up, for it is something that may be enjoyed," says Abhinavagupta.15 This means that it is either a way to salvation or a reality to be "eaten up," absorbed, in order to become one with it. The advaitin identifies with it and internalizes it, so he can which is not cognition of something, therefore which is not accompanied by the object to be known. This is why the path of the kaläs and so forth, arises at the same time as that of the varnas, mantras, and padas. Similarly, Mahesvaränanda writes in the MM (27): "There are six courses, half of which are characterized by objectivity and conscious light; the other half are in the nature of the Word and awareness. This is how Siva shines forth and unfolds in the form of a couple": y ad adhvanam ca çatkam tatra prakâsârthalakçanam ardham/ vimarsasabdasvabhävam ardham iti sivasya yämalolläsahj / These are, he adds in the Parimala, the two sides of the same reality which, in order to bring forth the universe, divide into two aspects, Siva and Sakti, prakäsa and vimarsa; he compares them to the two sticks used for kindling fire by friction (visargärani): it is both a creative and a fusioning friction that "emits" the fire. Mahesvaränanda quotes on this subject a stanza from Abhinava's Paryantapancäsikä. 15. TÄ 6.30 (pp. 30-31, vol. 4): adhvâ krameria yâtavye pade sampräptikäranam/ dvaitinäm bhogyabhävät tu prabuddhänäm yato 'dyate//30// Adhvan is explained as derived from the root AD, to eat.

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realize his deeper nature, that of the divine consciousness, both transcendent and immanent. However, in both cases the sadadhvan plays a central part in the progression of the disciple toward liberation. This is also why Abhinava stresses the link between the adhvans and prôna. "This whole course," he says, "is based upon the vital breath (samasta eväyam adhvä prune pratisfhitah).16 This fundamental connection with präna is due to the fact that three of the six adhvans form the "way of time" (kälädhvari), and time is linked to breath:17 the practices of the conquest of time in the sixth ähnika of the TÄ are based upon this link. This is also due to the fact that the yogic-cum-ritualistic practices of dlksä involving the adhvans for the purpose of liberation are linked with the movement and control of präna, the subtle energy giving life to and pervading the cosmos and human beings alike: this energy, at its highest level, "abides in consciousness, beyond time—this is the Godhead's supreme energy, which is exalted as Käll"]S Präna, however, is also present on a lower, more corporeal, plane, where it constitutes the subtle body—which is affected especially by dlksä. In dlksä all that has to do with "breath" plays an important role. Präna ascends with the kundalinl up to the dvädasänta. Abhinava thus states {TÄ 17.80-81, p. 160) that the master, in the course of initiation, should make the oblation by meditating on the way of time and that of space as abiding in präna, the latter 16. TA 6.21 (vol. 4, p. 21) and ibid., si. 5 (pp. 3-4): "This whole sixfold course, which will be described at great length, is based on nothing but prâna alone.M Similarly SvT 4.241 (vol. 2, p. 156): adhvasatkam yathä prune samsthitam kaîhayâmi te. I return to these practices later. Practices similar in many respects are to be found in the yogic ritual of the trisülamanclala, identified with the practitioner's body, as described by A. Sanderson in his already quoted study "Mandala." 17. The other three adhvans, belonging to space (desâdhvan) are also made use of in practices related to präna. Indeed, time and space cannot be separated: Abhinava knew this as well as we do, and he takes this fact into account in his own way, here as elsewhere. IS. TÄ 6.7 (p. 6): kramâkramâtma kâlas ta par ah samvidi vartate/ kali näma para kaktih saiva devasya giyate//7'//

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abiding in energy, and energy in consciousness, which is identical with Siva: pränastham desakälädhvayugam pränam ca saktigam / tarn ca samvidgatam suddhäm samvidam sivarupinïm / /19 Finally one may cite, for the soteriological use of the sadadhvan, VBh, sloka 56, which prescribes "to concentrate step by step on the whole universe in the form of bhuvanas and of the other ways, that is, upon the modalities extending from the gross to the subtle state, then to the supreme, until at last dissolution of thought [in pure consciousness] is achieved."20 Here the sadadhvan affords a way for mystic contemplation to pass from the manifest and the diverse to the undifferentiated absolute, each stage of the way (where väcaka and väcya are connected) dissolving into the next (or, more accurately, ontologically, into the previous one), which "pervades" it (vyäpaka) and is its essence. This exactly fits with what we have already seen and, in fact, Aghorasiva, when explaining this sloka, contents himself with quoting from 5VT4.95-97 and from Ksemaräja's commentary on the same. We now have to examine each of the constituent parts of the sixfold course, beginning with the highest one, the phonemes, or varnas.

Varna The varnas are the fifty phonemes, which are usually given in the reverse order of grammar, from ksa to a: since the sixfold

19. There is a similar teaching in 5vT4.242ff., where the sixfold course is described as abiding in präna and extending from the feet to the head of the disciple, which means that it should thus be seen internally and meditated upon by the initiate. This prâna, as Kçemaraja explains, is not ordinary breathing, but a subtle "breath" pervading the whole body: samastadehavyäptisüksmapränamätra evoddiçfo na tu prärtacärah (ibid., p, 152). In this connection, Kcemaräja quotes four lines from pafalas 5, 13 and 10 of the Vidyäpada of Mat Par. 20. VBK KSTS ed., p. 46:

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path is held primarily as a way to liberation, its order is normally that of the résorption (samhärakrama). These phonemes (if taken srstikramena) are produced by Siva's active and nondual awareness21 of the various forms of energy that give rise to the universe. These varrias, in short, are none but the "totality of sounds" (sabdaräsi) such as we have seen in the phonematic emanation. However, in his exposition in TÄ, 11.44ff., Abhinava refers to the MVT, and from another passage of the same (TÄ, 16.143-5, vol. 10, pp. 59-60) and Jayaratha's commentary thereon (ibid., p. 60), it appears that the phonemes of the sadadhvan can be "mixed up or unmixed" (bhinnäbhinnavarriadvaye). So they may also be made of the mälinl22 This may seem inconsistent with what was said before, in chapter 5, on the mälinl which we described then as appearing on a lower level than sabdaräsi and mätrkä. The use of mätrkä and mälinl, however, is here a ritual one: the TÄ, 16 mentions the mälinl for the placing (nyäsa) of phonemes.23 Now, for purely ritual purposes both these series of letters may well be treated in the same way. We have already noted that the sadadhvan system, probably built from materials taken from various texts, is not always, even with Abhinavagupta, entirely consistent. However, it must also be added that Abhinava, in TÄ 16.332 (vol. 9, p. 166) quotes the Siddhayogesvarlmata as saying that the supreme Goddess, Kâlasamkarsinï, is Para, to which he identifies Malinï and Mätrkä, the perspective being, then, that of the cult.24 The path of the varnas, says Abhinavagupta, pertains to the Knower; it is pure cognition; it arises when all separateness (audäslnya)25 is left aside, as well as all agitation or disturbance

21. 22.

23. 24. 25.

bhuvanädhvädirüpena eint aye t kramaso 'khilam/ sthülasükcmaparasthityä yävad ante manolayah//56/ / They are, Kçemarâja says, abhedavimarsasära (SV J 4.96, comm.). TÄ 16.144 (vol. 10, p. 59): dvividho 'pi hi varnânâm çatfvidho bheda ucyatel J's commentary: mâtrkâmalinïgatatvena dvividho 'pi varnânâm yo bhedah pratyekarn varnapadamantravyâptyâ çaçlvidha ucyate. varnädhvano 'tha vinyäsahi kathyate 'tra See chap. 5, p. 307, n. 237. audäsinyaIudäsmatä (from ud + AS: to be divided, set apart, hence not interested, indifferent), corresponds to a stage in cosmic revelation when the Godhead disregards, or is not aware of, his full plenitude.

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(praksobhä),26 such definition emphasizing its aspect of pure transcendence and also of fullness. "When this way rests only in knowledge-transcending knower, knowledge and known," adds Abhinava, "then it shows itself as made up of phonemes (vamätmä). The flow of these phonemes forms the basis of a form of consciousness made up of knowledge (pramärüpam). [The Godhead] is aware of them on the plane of consciousness proper to them by manifesting them insofar as this [consciousness] participates in the full extent of the objective world—even as far down as the earth—that appears together with it. These [phonemes] can name everything; they have an unlimited power whilst, however, experiencing the joy of resting in pure throbbing consciousness."27 The purpose of this complex and somewhat cryptic phrase is to underline the twofold aspect of the phonemes: 26. TA 11.48-49 (vol. 7/2, p. 39): audäsinyaparityäge praksobhänavarohane / varnädhvä mätrbhäge syät pürvam yä kathitä pramä/ /48/ / sa tu pürnasvarüpatväd avibhägamayi yatahj "That knowledge previously mentioned" (pürvam yä kathitä pramä) is probably the condition of pure consciousness, of the absolute "I" which is beyond the universe, while holding it within itself, as described in TÄ, tenth ähnika (si. 264ff.). Abhinava returns to this in si. 64-65, quoted below. 27. TÄ 11.62-65 (p. 61): prameyamänamätrnäm yad rüpam uparisthitam/ /62/ / pramätmä sthito 'dhväyam varnätmä drsyatäm kïlaj ucchalatsamvidämätravisräntyäsvädayoginah/ /63 / / sarväbhidhänasämarthyäd aniyantritasaktayah/ srstäh svätmasahotthe 'rthe dharäparyantabhägini/ /64/ / ämrsantah svacidbhümau tävato 'rthän abhedatah/ varnaughäs te pramärüpam satyäm bibhrati samvidam//65// In his commentary upon these slokas, Jayaratha, referring to Bhartrhari's definition of pasyanti—whch is, according to this text, that level of consciousness peculiar to the varnas—states that this collective whole of phonemes which, at this level, is free of duality since time, there, has not yet intervened, forms, on the plane of suddhâvidyâ (that of pasyanti), objectivity, that is, all the tattvas as arising within the supreme consciousness, not different from it. Their essence, he writes, is a synthetic awareness of objectivity as covered by the supreme "I-ncss"

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as consciousness, as abiding in the absolute, and at the same time as the seed, the basis, of the manifestation; thus they bring about the transition from the absolute to the relative and, on the side of the Word, from the primal Word to the lower forms of speech, down to the level of language, thereby endowing it with efficacy. Abhinavagupta, further in this same ähnika (ibid., 72ff.), stresses this vital role of phonemes at the level of the supreme Word as the foundation of the subsequent levels of speech. We have already quoted {supra, chap. 4, p. 184) si 66-71: Therefrom only,' he says, 'are produced the phonemes of the realm of mäyä. The other phonemes, free from the conventions which give their efficacy to those of mäyä, are considered as being knowledge itself. One whose knowledge is obstructed, who is stupid, will never be able to understand what other people say: grasping only the succession of [sounds, and not their meaning], he will repeat them like a parrot. For, to understand them one must have knowledge, which implies the possession of freedom. The one into whom this inner knowledge arises, together with the suppression of all obstacles that might appear, this one is a knower, able to master the multitude of the phonemes which go on to form sentences and so forth.'28 It is therefore quite clear that if the knower is endowed with the faculty of intelligent use of language, and thereby with (that is, immersed therein): ahantäcchäditedantaparämarsasära. Then they bring forth the universe. They are the basis of consciousness, of the supreme reality, which is that wherein abides (i.e., which is beyond) the triad of knower, knowledge, and known. 28. TÄ 11.72-76a, vol. 7/2, p. 57-59: yata eva ca mâyïyà varnâh sütim vitenirej ye ca màyïyavarnesu vïryatvena nirüpitähj /72/ / sänke tanirapeksäs te prameti parigrhnatâmf tathà hi paraväkyesu srutesvävriyate nijâf /73/ / pramä yasya jaçlo 'sau no tat rar the 'bhyeti mâtrtâm/ kukavat sa pafhaty eva pararn tatkramitaikabhäk/ /74/ / svätantryalähhatah sväkyapramäläbhe tu boddhftä/ yasya hi svapramäbodho vipaksodbhedanigrahät/ /75/ / väkyädivarnapuf\ie sve sa pramätä vas"tbhavet

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knowledge, this is due to his possessing the basic elements of speech that are the phonemes, and to his possessing also the higher levels of speech, para and pasyantï It is also due to their being dependent upon, and receiving their power from, "nonmäyic" phonemes that these "mäyic" phonemes possess an efficacy leading to cognition and, if their user wishes, to salvation. This efficacy of the varnas is one aspect of their role as adhvan. In practice, they will serve this purpose through the ritual and/or mystic realization (due to creative meditation, bhävanä) of the paräväc nature of the phonemes. Their role is thus similar to that which we saw in the previous chapter, except that the latter expounded the sämbhavopäya, the precognitive intuition of the divine icchä, whereas here the level is that of änavopäya, that of the lower means, hence those nyâsas on "breath" (präna), the visualization of the ädhäras in the body, and so forth, that are a necessary part of dïksâ. Particulars on the subject can be found notably in SvT, fourthpatala, where the varnädhvan is integrated into "breath": consisting of sound (sabdätmaka), the varnas arise with präna and are reabsorbed with it in Siva (si 247-48).29 In the system of adhvans, phonemes are associated with the other cosmic divisions. They are at first correlated with the thirty-six tattvas, the correspondences being the same as in pasyantï (since such is the level of this adhvan), from earth, k$a, to sadäsiva, ka, and the vowels from visarga to a for Siva/ Sakti and, similarly, from pha to cha and from ca to na, in madhyamä, for the mälinl30 That phonemes should be associated with the tattvas is quite natural in a system of phonematic emanation. It is also obvious that but for such association, the varnas could

29. prärta eva varnadhva sthitah, says Ksemaräja (ibid. p. 156). 30. "From ksa onward each phoneme corresponds to one particular tattva, beginning from the earth, while to the supreme [principle], Siva, are said [to correspond] the sixteen phonemes from the visarga onward* (TÄ 11.49-50, vol. 7/2, p. 40): tata ekaikavarnatvam tattve tattve k$am äditahj/41// krtvä saive pare proktâh soçlasârnâ visargatah/

For the mälinl cf. M VT 4.15-18.

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not serve the purpose of the résorption of the universe, which is their primary role as an adhvan. We shall see later how phonemes associate with the other cosmic divisions, and notably with the kaläs, with which they have a special affinity since kaläs are connected, like them, to the supreme (para) aspect of the sadadhvatr. varnas and kaläs, as we have seen, arise at the same time in the supreme Godhead.

Mantra The path of mantras {manträdhvan) is the second (or the penultimate) of the "course of time" (kälädhvari). Mantras are a more evolved, lower, form of the energy of Speech than varnas—a subtle (süksma) and no longer a supreme form, wherein a certain degree of differentiation can be discerned. They correspond, says Kçemarâja, to an active, comparatively grosser, awareness, where there is at once duality and nonduality.31 According to Abhinavagupta, the course of mantras arises during résorption, when subsides that form of—disturbed (ksubdha)—energy peculiar to the padas, which belong to the means of cognition (pramäna). Mantras, however, are on the side of the knower: pramätrbhägagatah (J., ibid., p. 45): "When [Bhairava] appears in the form of the knower, he is known as the course of mantras:" mätrrüpastho manträdhveti nirüpitah?1 "Indeed, when all that is to be expressed is swallowed up by the active self-awareness of consciousness (cidvimarsena grasta), the latter, having relinquished that which belongs to the means of cognition—all that which is but the wild sport of the countless host of limited energies—and being intent on the act of thinking (manana) and of saving (träria),33 worthy as it is of the action

31. See Ksemaräja's commentary adSvTA.96 (vol. 2, p. 96): kimcitsthaulyena bhedäbhedavimarsanätmakamantrarüpatäm. 32. "There is a twofold pulsation of consciousness: disturbed and undisturbed. The undisturbed, in this case, corresponds to the means of cognition and the path of padas" (J.'s commentary, ibid., p. 47). 33. Traditional explanation of the word mantra. Cf, infra, chap. 7, p. 373.

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and cognition of Siva, it enters the course of mantras." 34 This course, higher than that of padas, seems, however, closer to padas than to varnas, judging from what the same Abhinavagupta said on the subject a few slokas earlier: "It no doubt retains the nature of an active self-awareness (vimarsätmärüpam\ for such is indeed its own nature [it being the very essence of the stage] of the means of cognition [to which belong the padas], without, however, the disturbance [proper to the means of cognition]. This is why the teaching of the Trika 35 says that mantras and padas are of one and the same nature—the only difference being that the nature [of the former] is disturbed and [the latter] beyond movement (nihspanda).^6 Abhinavagupta does not indicate at which level of the Word the adhvan of mantras is situated, but mantras as knowers are usually placed at the level of suddhävidyä, therefore of pasyantl— which, however, would situate this adhvan at the same level as varnasJ1 But these are details of little import: most important is what mantradhvan consists of and its role in the cosmic manifestation, as well as in the résorption process of the cosmos, or in dïksâ. What does this course of mantras consist of? It does not, obviously, consist of the whole collection of mantras (in theory 34. TA 11.55b-57a(p. 40): tathä hi cidvimarsena grastä väcyadasä yadä/ / 55/ / sivajnänakriyättamananatränatparä/ asesasaktipatalHUälämpatyapäjavätl /56/ / cyutä mänamayäd rüpät samvin manträdhvaiäm gatä/ 35. That is, says J. (ibid., p. 39), the M VT (sripürvasästre). 36. TÄ 11.46-7 (p. 38): tathäpi na vimarsätmarüpam tyajati tena sah/ pramänätmavimarsätmä mänavat ksobhabhän na tu/ / 4 6 / / mantränäm ca padänäm ca tenoktam trikasäsane/ abhinnam eva svam rüpam nihspandaksobhite param/ /AI/ / Nihspanda does not mean motionless but beyond motion, while permeated by the vibrant energy of spanda. This is a latent, internalized spanda, 37. Cf. above, p. 342

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seventy million in number!), but only of some of them, the list and form of which vary according to traditions and even, within the same sect, according to the texts, or rather according to the end, ritual or otherwise, to which they are put. (All these speculations, as one knows, occur in ritual as well as cosmological contexts). Mantras (like padas) are arranged, in the adhvan, according to the cosmic division of the kaläs, which, being the most allinclusive, tends to be used as a frame for all the others. The particular correspondence established between mantras and the kaläs may appear somewhat inconsistent: here varnas would seem more appropriate, but they are traditionally linked to the tattvas, probably as a matter of number. Such lack of symmetry may be due, basically, to the fact that the synthetic system of the adhvans brought together earlier, unrelated, classifications. As we shall see, varnas are also present in the kaläs, and mantras sometimes appear as being nothing else but those varnas. Abhinavagupta in TÄ (11.51-53)38 states that there are ten mantras divided amongst the five kaläs, from nivrtti to säntätitä. Actually those are in fact but the fifty varrtas divided into ten groups, these being themselves (not equally) distributed amongst the five kaläs. To each phoneme is added the nasalization, bindu\ they become thus as many bïjamantras or groups of bljas. Thus we find ksam in the nivrttikalä, the following five mantras: hamsamsamsam, vamlamramyam, mambhambamphampam, namdhamdamthamtam, nam^hamdamthamtam, distributing into vargas, pratilomyena, the fricatives, the semivowels, and three groups of consonants, located in the pratisthäkalä. Next come the two mantras narnjhamjamchamcam and namgham, for the vidyäkalä\ gamkhamkam for the säntakalä, and finally, a mantra consisting of the visarga, bindu, and the fourteen diphthongs and vowels from au to a, all with the bindu placed above them, for the säntyatitäkalä which, being cosmically situated at the level of Siva/Sakti, has quite naturally as mantras the same sixteen svaras, with the bindu. According to

38. Vol. 7/2, pp, 41-42, referred to infra, p. 361.

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the M VT 6.27-29, the same kind of distribution is used in a similar fashion for the fifty phonemes of the mälinu There are thus two different series of "alphabetical" mantras. 39 If we refer, however, to the distribution of mantras into the five kaläs as given in SvT, fourth patala (or in Ksemaräja's commentary thereon), we find that there are still ten mantras, but quite different ones. Those are the mantras of SivaBhairava's five faces (vaktra). They are known especially in the Ägamas as brahmamantras: sadyojäta, vämadeva, aghora, tatpurusa, and ïsâna, each associated with one of Siva's five arigamantras: hrdaya, siras, sikhä, kavaca, and astral They are distributed as follows: sadyojäta and hrdaya in the nivrttikala\ vämadeva, siras, and sikhä in the prati$tha\ aghora and kavaca in the vidya\ tatpurusa and astra in sänta\ and isäna, alone, in the säntätitäkalä. These mantras of ancient origin are referred to by their names in the 5vT(and in the TÄ), but in rites they are, as a rule, used in the form of their monosyllabic bïjas;41 now, these are also, according to tradition, the bïjas of the five elements: sadyojäta is LAM (earth), vämadeva, VAAf (water), aghora, RAAf (fire), tatpurusa, YAAf (air), and ïsâna,

39. Abhinava quotes this passage of the MVTin TÄ 16.144-46. It is a passage where he describes a nyâsa rite which, as we have said (supra, p. 327), is one of the main uses of the mälinl We have seen that Mätrkä and Mâlinï are, for the MVT, the two main "alphabetical" deities (p. 307). 40. Angamantras are usually six in number, netra, the "eye" (or the eyes) being added to the other fi\t. There are then eleven mantras, this figure being sometimes obtained by adding the mülamantra of âiva (whose bija is HAUfyf) to the other ten, the netra being then omitted. The manträdhvan, in the Ägamas, consists of eleven—and not ten—mantras; cf. SP3. On the interesting and scarcely known subject of the angas, or the "limbs," that is, the parts of the mürti of Siva—but they are also his powers or else the parts of his mantra—see H. Brunner's study, "Les membres de Siva,'1 Asiatische StudienIEtudes Asiatiques XL.2 (1986): 89-132, which sheds light and provides much needed information on this difficult issue. 41. These mantras are usually given as oip hrdayâya namah, or\\ àirase svâha, om sikhäyai vausau om kavacäya huip, and orfi astrâya phaf. The blja% noted above are, according to our texts, those used for dïksâ, and so forth. They are not the bïjas used for the worship of Siva, which differ by applying different vowels to one single consonantal base.

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(ether). Abhinava states this at the beginning of TÂ, eleventh ähnika {si 8 to 31), where he correlates the five kaläs and the five elements which, in this perspective, are regarded as "pervading" (vyäpaka)42 the whole cosmos. He notes—referring to the Kalottarägama (therefore to a dualistic text)—that these five mantras are the "mantric body," mantratanu, of the five "faces" of Siva.43 The SvT, however, summing up the sadadhvan (4.198-200), following its description of the five kaläs as used in the course of dïksa, numbers eleven mantras: manträ ekadasa jfieyäh, which means that, like the Ägamas,44 it includes either the mülamantra or, rather, according to Ksemarâja's commentary (ibid., p. 121-22), the sixth angamantra, netra, which would be in the säntäütäkalä, not as a distinct mantra but merged with the ïsâna mantra (which seems indeed, in this case, to be considered as the mülamantra). One should bear in mind, however, that the exposition of the SvTis not of a theoretical or cosmological kind, but of a ritual one: it deals with the ritualistic, meditative, and yogic practices (linked with the movement of breath and the kunçlalinî) of dïksâ. Therefore some of its elements may vary according to the particular requirements of rites. The SvT, on the other hand, after showing how through ritual practice a link is created between çadadhvan and präna (cf. above, p. 337)—the latter being on this occasion assimilated with hamsa, the "median breath" (madhyapräria) which rises or stops with the kundalinï—describes the movement of the manträdhvan as divided in eleven stages: those of the uccära of OAI—a,u9m, bindu, ardhacandra, nirodhikä, näda, nädänta,

42. For this term, cf. supra p. 103, n. 51. 43. TÄ 11.19-20 (vol. 7/2, p. 11-2): srimatkalottäradau ca kathitam bhüyasä tathäj pancaitäni tu tattväni y air vyâptam akhiîam jagat / /19 / / pancamantratanau tena sadyojâtàdi bhanyatej Uanântarfï taira tatra dharâdigaganântakam I j20/ / Cf. also TA 4.93, Here the five mantras appear as a means to infuse the whole manifestation in each of its elements: sarvasarvätmakatä. 44. Cf. SPX introduction, p. xviii, and p. 244, n. 198.

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sakti, vyâpinï, and samanâ,45 beyond which (therefore outside the adhvari) there is yet unmanä. It shows next (si. 257-60) how yogins can associate the movement of hamsa, the "unstruck" and eternal sound,46 with the enunciation of the eleven stages of the uccâra of OM. To describe this movement of the eleven stages of the manträdhvan as uninterrupted (nitya) means considering it as more than a ritual operation necessarily limited in time; it means considering it as one aspect of the "cosmotheandric" structure of the universe. Sv Tchapter 4, however, is not concerned with cosmogony but with the ritual yoga of diksâ; a characteristic feature of the SvT, however, as of all the Tantric texts we are studying here, is to mix up these two levels, usually making it impossible to tell which served as a basis for the other: are such metaphysical speculations based on ritual and/or yogic practices, or is it the other way round? But let us proceed with the väcakädhvan.

Pada The third, lowest, aspect of the "expressing" (väcakä) half of the sixfold course is that of the padas: padädhvan. I do not translate pada, for neither the term word, its most frequent sense, nor any other term, is able to convey the meanings of pada in the çaçladhvan, where it may be a word, or a syllable, or a group of syllables, sometimes even a sentence. It would thus, in truth, not differ very much from a mantra, as we shall see. The term pada also means portion or division: this is rather how it appears here. From the grammarian's point of view, 45. SvT 4.254 (vol. 2, p. 159): manträdhvänam nibodha me/ /253/ / mantraikädasikä yä tu sä ca hamse vyavasthitä/ padaikädasikä sa ca prune carati nityasah/ / 254/ / akäras ca ukäras ca makära bindur eva cal ardhacandro nirodhi ca nädo nädänta eva ca/ / 255/ / saktis ca vyäpinl caiva samanaikädasi smftä/ 46. Which is why, notably, the pranava O\f is preceded by ha anacka - h: hakâras tu smrtah pränah (si. 257). On this point, cf. SP, 3, p. 380, n. 424, and infra, ch. 7, p. 404, n. 68.

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pada is a word, but also, more generally, it is a unit made up of a letter or of letters and having a meaning.47 As we have seen (supra, pp. 332-35), the padas stand for the "gross" aspect of the kälädhvan, where there is an awareness of the differentiation.48 While still related, like varrias and mantras, to the knower aspect (pramätrbhäga) of reality, padas belong, however, to a stage where reality, prior to its producing objectivity which hides, as it were, its higher nature, first generates within itself the modality of cognition or of its means ipramäna\ preceding the appearing of objectivity to which it applies. "That aspect of the path which, while pertaining to the aspect of the knower, is in the nature of knowledge, is called pada, owing to [this path] being permeated by understanding, comprehension (avagama)," says Abhinavagupta in the TÄ.49 This is a moment, Jayaratha explains (ibid., p. 37), when the knower experiences a disturbance, for he is directed toward external things50—either because from the objective world he 47. For the various meanings of pada, cf. L. Renou, Terminologie Grammaticale du Sankrit (pp. 193-95 and 445-47) or K. V. Abhyankar, Dictionary of Sanskrit Grammar, s.v. pada. Pada is defined in the Väjasaneyi Prätisäkhya (3.1) as "[that which has a meaning" (arthahi padam), which is interpreted by Uvaja as "that by which an object or a sense is meant" (gamyate 'rtho anena), relating it thus to padyate, J. (ad TÄ, 11.44) refers precisely to this interpretation of the word pada to vindicate that this adhvan corresponds to the level of cognition. In the saçladhvan, the padas serve the purpose of bringing about objectivity, objects: artha. 48. Ksem., ad SvT 4.96 (vol. 2, p. 51): tato 'pi sthaulyena bhedavimarsävagamakapadarüpatayä bhânti. 49. TÄ UM (vol. 7/2, p. 37): yat pramänätmakam rüpam adhvano mätrbhägagamj padam hy avagamätmatvasamävesät tad ucyatej / In this passage, Abhinava follows the adhvam from the lower stage: after the three aspects belonging to the "known," to the desädhvan, the course, with the padas, becomes permeated with knowledge before going back to the knower. See also ibid., si. 57: pramänarüpatäm etya prayäty adhvä padätmatäm, "When it takes on the nature of the means of cognition, the path enters the condition of pada." 50. pramatrâmàâàrayanena pramänätmakam bähirmukhyät praksubdham adhvano rüpam tat padam ucyate.

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goes back to interiority (in résorption, therefore in dïkça), or because, in the cosmogony, he becomes open to the exteriority he brings forth within himself. It is in this sense that in the padas objectivity becomes known (padyate jnäyate 'nenärthäh iiy avagamätmakam padam).51 As noted above (p. 344), there is not much difference between the course of padas and that of mantras: the knower (pramätf) and the self-awareness (vimarsa) predominate in both cases, but in the course of padas there are still found (or are appearing) thought-constructs, kalpana, and sequentially (or temporality): krama, that is, elements belonging to duality. "When it takes on the nature of the means of cognition, the path enters the condition of the padas. The agent of cognition, indeed, abides there, uniting with a number of phonemes. This union belongs to temporality, and even has the nature of discourse {samjalpätmakam).52 It forms thus the very essence of discursive thought (vikalpa). There, all that belongs to experiencing (bhoga) becomes henceforth manifest. This is why our Master said that the course of padas is of the nature of the means of cognition."53 At this level appear the characteristic features—temporality and discursive thought—of language. We are thus indeed at the junction, as it were, of the plane of the "expressing" Word and of that of the objectivity which is "to be expressed." What is found in the padas in this respect is not unlike what we have seen regarding the levels of the Word from

51. Ibid., p. 37. 52. In chapter 2 we translated samjalpa as "inner murmur." The term means also "talk," "conversation," the emphasis always being on the sequential, discursive aspect of speech. 53. TÄ 11.57b-59 (vol. 7/2, p. 47-48): prämänarüpatäm etya prayäty adhvä padätmatämI /57 / / tathä hi mätur visräntir varriän sanghalya tan bahün/ samghaffanam ca kramikam samjalpätmakam eva tat/ /5$/ / vikalpasya svakam rüpam bhogävesamayam sphufam/ atah pramänatärüparn padam asmadgurur jagau/ / 59/ / Cf. TÄ 16.250: vikalpa kiiah samjalpamayo yat sa virnarEakafc "discursive thought consists of discourse, and thereby is an activity of consciousness."

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para to madhyamä, where an inner expression (antarabhiläpa) arising in the supreme Word, in consciousness, gradually becomes more concrete and subject to temporality until it comes, together with discursive knowledge and thought, down to empirically expressed speech. But, since "knowledge cannot arise if it is deprived of an [objective] support," as Jayaratha states when commenting upon the passage from the TÄ with which we are presently dealing,54 concurrently with knowledge there must appear (or exist) the object of cognition, prameya, namely that which makes the remaining portion of the sadadhvan: kaläs, tattvas, and bhuvanas. Jayaratha states this expressly: the disturbance (ksobhd) peculiar to padas consists, for the knower, in experiencing objectivity—to experience it, bhoga, that is, to feel its pleasant or unpleasant quality. However, before we examine the three courses of objectivity, we must examine first what comprises the padas: as we shall see, they are variously described. Regarding the ritual placing (nyäsa) of the padas, the MVT(6.18b), quoted by Abhinava (TÄ 16.233), says that these "are in this case of two types, according to whether they are divided into vargas or into vidyäs (padäni dvididhäny atra vargavidyävibhedatah). The division into vargas, mentioned by Abhinava in TÄ 11.51-53 is that of the groups or classes of the fifty phonemes of the varnasamämnäya. These are distributed between the five kaläs, as was the case with the varnas, from which these padas, these "words," hardly differ. Thus we have the pada ksa in the nivrttikalä; five padas in the pratisthä: hasasasa, valaraya, and so on, up to nadhadathata; two padas in the vidyäkalä: najhajachaca and nagha; one pada in the sänta: gakhaka\ and finally one pada in the säntätitäkalä, consisting of the sixteen vowels from visarga to a. The kaläs are arranged in ascending order, and the padas, similarly, consist of phonemes arranged from the final one to the initial. Padas, in this case, are "words" in that they can, formally, be treated as such: they can be given a termination or inflection—vibhakty-

54. jMnarri na jayate kitpcid upastambhanavarjitam (ibid., p. 49).

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änta, to quote the Mahäbhäsya.55 But they do not convey any meaning (artha), or at least none but in the sense of väcya, the objective portion, "to be expressed," of the manifestation; so this is a metaphysical and not a grammatical interpretation of pada, although (as always!) based on grammatical notions. Insofar as they somehow appear as words, constituent parts of language, the padas constitute a stage of the Word lower than the stage of mantras and lower still than the varnas. They nonetheless extend, as the latter, up to the highest kalä, that of Siva, but all the adhvam arise from, or lead to, the Supreme. The other form of the padas mentioned for the nyasa by the MVT is that of the vidyäs—which, as one knows, are generally the mantras of the female deities. Here, these vidyäs are the mantras of the three goddesses, Parä, Paräparä, and Aparä, the main triad of the Trika.56 Like the previous padas, these vidyäs are divided and distributed between the constituent elements of the cosmos, in the present case, the tattvas. The vidyâ of Parä is SA UH. It breaks up into SA for the tattvas from prakrti to mäyä, AU for those from suddhavidyä to sadäsiva, and visarga for Siva: the padas, here, effect the pervasion, the vyäpti, of the cosmos by the bijamantra SA [///as it is described in MVT 4.25. The vidyä of Paräparä is a long mantra: it is a variant of the vyomavyäpin (which we shall see below) broken up into nineteen padas of various length, distributed between the seven groups of tattvas, from the earth up to Siva.57 The vidyä of Aparä is HRÏH HUM PHA T, PHA T, pervading the tattvas from prthivi to prakrti', HUM, those from purusa to mäyä; and ///?///, those from suddhavidyä to sadäsiva. The padas of Aparä, the lowest of the three goddesses, do not 55. Pänini's (1.4, 14) definition of the word (pada) is: "A form ending with [a termination included in the shortened utterance] 'sup'ox 7/w'[is known as] pada ['inflected word']" (suptinantam padam). 56. See A. Sanderson, "Mançlala," quoted above. 57. For their distribution, see TÄ 16.213-216a, where they are given as being used for the nyâsa of the tattvas (performed "following the flow of introversion"). Abhinava refers here also to M VT 4.18-23, which, however, gives the correspondences tattva/pada "following the flow of extraversion—or manifestion" (srsfikramerta): from Siva {otfi) to the earth (phaf).

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extend up to Siva, and are distributed (according to MVT4.24), between the four cosmic spheres (ançla), which do not extend beyond sadäsiva.5* Finally, there is another, probably more widespread, way of reckoning padas, where they are eighty-one in number. As one may remember,59 that is the number of padas (in fact, of ardhamäträs, half moraes) into which the Sanskrit alphabet can be divided. It is also the number of the constituent squares of the vastumandala. Here it is the number of the constituent parts of the mantra vyomavyäpin, a formula which is held as important in agamic Saivism as well as in the texts with which we are dealing here. In dualistic Ägamas, the eighty-one padas are precisely those of this mantra, distributed into groups of one, eleven, twenty, twenty-one, and twenty-eight (that is, eighty-one altogether) between the five kaläs, from säntäntä to nivrtti.60 Mahesvaränanda gives the same mantra and the same distribution in the Parimala on the MM (27). The SVTalso counts eighty-one padas similarly distributed among the five kaläs, but they are in fact entirely different ones. They consist of the nine following phonemes: om, ha, ra, ksa, ma, la, va, y a, and w, considered as the respective väcakas of the tattvas of sakti, sadäsiva, isvara, suddhävidyä, mäyä, käla, kalä, niyati, and purusa, and of the group of tattvas from prakrti to prthivl (SvT5.5-7, vol. 3, pp. 3-5), the whole of which encompasses the whole manifestation.61 These nine phonemes are 58. Cf. chart, p. 358. 59. Cf. above, chap. 3, pp. 163-65. 60. The same indications are found in Srïkantha's Ratnatraya (si. 93ff., p. 38), as well as in Srikumära (but with a somewhat different system) in his commentary upon the Tattvaprakäsa, where (pp. 39-41), he enumerates the words "which the vyomavyäpin consists of." There is also, in the Ägamas, a distribution into ninety-four pada%. For the vyomavyäpin in the Ägamas, see the SP3, intro., p. xviii and pp. 240-43, where H. Brunner gives the sequence of the vyomavyäpin in full and describes how it is used. Cf. also Rauravägama, 1, ch. 10 (vol. 1, p. 186), where the words of the vyomavyäpin are explained, 61. The kancukas missing from this list: vidyä and räga, are supposed to be included in those mentioned, and OAf is supposed to stand for both Siva and Sakti - Ksemaräja (ibid., p. 7): saktir iti èaktitattvam paramaüivarüpam.

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repeated nine times, but with the difference that, through cyclic permutations, the pada om occupies the first place in the first group, then the second one in the second group, and so forth, and finally the last one in the ninth, so that the eighty-one padas taken all together begin and end with the pranava om. This collective whole is called vidyäräja, the king of the vidyäs.62 Starting and ending with om and encompassing the cosmos, the course of padas can thus be used to return to the Absolute, to "purify" the manifestation from the earth up to Siva, and, simultaneously, to purify the disciple who receives the dïksâ. The SvT, moreover, describes the padas of the vidyäräja as forming a diagram bringing together the nine groups of nine padas, taking up successively their permutations. Therefore each group of nine padas reads from the upper left angle, then downward, turning round, upward and back, counter-clockwise, finally reaching the center, the whole diagram being itself traversed in the same way, that is, pratilomyena. Since the square is oriented, one moves from North-East to North, to North-West, and so on, finally from the East toward the center; om, skipping one place in each of the nine squares, indicates each time the proper direction. An adept following this course63 will move with the center of each square or that of the whole diagram on his left, which is the opposite of the regular pradaksina, such reversal being due, possibly, to the fact that the process here is that of résorption.64 Here is the diagram as printed with the commentary on the Sv!T(vol. 2, p. 57):

62. The series of nine syllables that are used to make it up—h, r, ks, w, /, v, y, w, and om—if taken without the supporting vowels, appears as a variant of the navätmamantra of Bhairava: RHK$LVYÜM (given, for instance, in TÄ, 30.11-16), which is to be found in the Kula-related traditions—cf., for instance, Y H 3.102 and Dï ad loc. 63. Which is quite possible, since that is a very large mantfala. 64. A philosophical interpretation of this diagram will be found in C. Conio's study "Les diagrammes cosmogoniques selon le Svacchandatantra— perspectives philosophiques," in Mantras et Diagrammes rituels dans l'Hindouisme, pp. 99-113.

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For ritual uses, this diagram, called Navanäbhaman^ala, consists of nine eight-petalled lotuses placed, like the portions of the above diagram, in a square of the usual type for a mançlala. The padas are written in the order seen above on the petals and at the center of each lotus. The SVr(5.l9ff., vol. 3, p. 1 Iff.), describes, for the padadïksâ, the drawing and worship of this mandala. It should be 224 angula in size:65 224 is, for this text, the number of the bhuvanas\ and thus Ksemaräja describes this diagram as a "reflection of the course of the worlds" {bhuvanädhvapratibimbarüpam; ibid., p. 11), underlining in this way the close relation of the course of padas to that of the bhuvanas. But now we must come to this second part of the sixfold course, that of kaläs, tattvas^ and bhuvanas.

65. About 4.5 meters.

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Kalä, Tattva, Bhuvana In contrast with the three courses we have just seen, which constitute what is usually termed the kälädhvan, the "way of time," the next three constitute the so-called "way of space" or of extension (desädhvan), a term which stresses its more manifest, more concrete character. While the first three belong to the "expressing" aspect (yäcaka) of the Word and to vimarsa, these belong to prakäsa66 and constitute the portion "to be expressed" (väcya) of the manifestation: the knowable, the objectivity {prameyd)^ which the Word brings into existence—it being understood, however, that these adhvan nevertheless have a purely metaphysical, nonempirical nature. They form, as described by Abhinavagupta, a lower aspect67 of the cosmos, at once subordinated and parallel to the other one. This symmetry, however, is rather artificial. It is likely, indeed, that the kaläs, tattvas, and bhuvanas were at first three different, unrelated, cosmic classifications, which were subsequently arranged in a comprehensive but not entirely consistent system.68 It is all the less so since the three series of kaläs, tattvas, and bhuvanas are combined with the system of the four cosmic spheres (anda), and since they are correlated with other classifications—knowers (pramätr), modalities of consciousness, and so forth—and lastly, since the various deities or divinized energies of the Saiva Tantras are added to them. The correlations between these three adhvam and the other three, through the presence or "pervasion" (vyäpti) of phonemes, mantras and padas, together with their subdivisions in the /ca/äs, tattvas, and bhuvanas, seems artificial as well. While the whole pattern, embracing the cosmos, looks quite impressive, its lack of homogeneity and consistency is obvious.

66. It has been pointed out above (p. 177, n. 31) that there is a link—which at first may seem paradoxical—between artha and prakäsa. 67. This is not so in dualistic Ägamas, where the way of "sound" (sabdatmaka) appears on the contrary as subordinated to the other one: cf. H. Brunner, op. cit.y p. xvii. 68. There was, as it seems, a "way of the worlds" (bhuvanädhvan) among the Läkulas, a group of Saiva ascetics belonging to the PäÄupatas.

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As we have already stated on different occasions, the elements we meet here—formulas, mental representations, and ritual or yogic practices—were surely at first used for ritualistic purposes only—mainly for the various diksä—and then were later brought together and more or less organized into a comprehensive system. This system appears in its most perfected form in the 7M, a work whose primary purpose indeed was to develop an abstract, general scheme combining in a reinterpreted way the metaphysics of the S S and the Pratyabhijnä with the rites, beliefs, pantheons and speculations of the early Tantras. Kalä

In the eleventh ähnika of the TÄ, dealing more especially with the way of kaläs (kalädhvan), Abhinava defines the latter in three different ways. First, he says that each kalä brings together within itself a group of similar tattvas, differing from those of the other groups; such a definition is said to come from Siva (sämbhava). But, Abhinava adds, according to some (kecid ähuh% kaläs also differentiate owing to the predominance in each of a very subtle energy {susüksmikä), abiding in the tattvas that it brings together. Such is the case, for instance, with the sustaining, upholding (dhärikä) energy in the earth tattva. These two assumptions, he says, are not mutually exclusive. But, he adds, others say (anye vadantî) that a kalä is a conventional (samayäsrayä) group yet quite valid because it was conceived by Siva (sivena kalpita) as an aid to understanding dïksâ and so forth {dïksâdau sukhasamgrahanârthah).69 This is an interesting definition, for Abhinava thereby seems to accept that the main raison d'être, and probably (as we just said) the origin of the adhvan system, is to be found not so much in eosmological speculations as in ritual, even though this cosmic kalä pattern afforded subsequently a useful framework for cosmogonie descriptions, providing them with five great

69. TÄ 11.6 (vol. 7/2, p. 3-4): anye vadanii d\k0dau sukhasaipgrahanarthatahl Mvena kalpito vargah kaleti samayäürayah I/6//

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divisions into which could fall all the other elements, related to the word or to objects, of which manifestation is comprised. Thus the kalâs appear as bringing together not only the bhuvanas but also the tattvas, in different groups, each group having some common character due to its qualitative distribution in the cosmos. Five in number, they remind one of a conception already met with (and to which Abhinava returns in this same ähnika of the 7M, si 15-19, referring to the Kälottarägamä) and according to which the five elements, earth, water, fire, air, and ether "pervade" the entire cosmos. The way of the kaläs can be brought alongside other fivefold divisions, notably those of the modalities of consciousness, as found for instance in MVT, chap. 2 (to which J. refers in his commentary on 7M, 11); the MVT's description, interestingly enough, is one of the earliest available of these cosmogonic-cum-ritual speculations.70 The kaläs, although being (as we have seen, supra, p. 334) Siva's fragmenting energy itself and hence arising from the highest stage, are yet always enumerated starting from the lowest one, that is, following the course of return to the Godhead: this is in accordance with their primary function as pathways toward liberation. We shall therefore look at them in this order. This is how Abhinavagupta describes them at the beginning of TÄ, eleventh ähnika: "The nivrtti\kala\ is that of the earth tattva. The pratisthä extends from water to avyakta (prakrti). The vidyä extends to the [cosmic] dream (mäyä\ and the sänta up to sakti, thus making the four cosmic spheres (anda). Säntätltä corresponds to the siva tattva. The supreme Siva is beyond the kaläs."71 Let us take up each of these. 70. For the dualistic Agamas, the five kaläs are "sections cut off in that very subtle stuff, the bindu" (H. Brunner), that is, in the matter of which the higher worlds are made; each kalä is identified with one of the five elements (earth, and so forth), which in this case are not tattvas in the usual sense, but dhäranäs, supports of the cosmos. Cf. SP3, intro., pp. xiv-xv, and the relevant passages in that book. The same is true, as we have seen, for the Tattvaprakâàa (supra, p. 332). 71. TA 11.8-9 (vol. 7/2, pp. 4-5): nivrttih pfthivltattve pratisfhâvyaktagocare/ vidyä nisänte säntä ca àaktyante 'nçlam idam säntäütä Sive tattve kalätitah parah Sivahj

catuhi78//

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The nivrttikalâ,12 the kalâ of "cessation," is so called presumably because with it the cosmic manifestation ceases to expand further or, as Jayaratha puts it, because it brings to an end this externalization of Siva that is the manifestation, of which it constitutes the outermost limit (paräm kästhäm bahir mukhatvän nivartakatvena kalayitrl nivrtty äkhyä). It corresponds indeed to the earth tattva, which arises last in the cosmogonie process. Kaläs arise concurrently with phonemes (cf. above, p. 335), and the nivrttikalâ is correlated with the varna associated with earth: ksa in the system of Sabdaräsi (it should bepha in that of the Mâlinî—both series of phonemes, Mätrkä/ Sabdaräsi and Mâlinï, should indeed be present in the kaläs). Abhinava places there but one mantra, KSAM, and one pada, ksa. The SvT (chap. 4 and 5), as we have seen, associates with it the two mantras sadyojäta, (whose btja is indeed LAM, that of earth), and hrdaya or, if one takes the vidyäräja with eighty-one pa JOS, twenty-eight of them from om to w.73 Since the kaläs are allinclusive, they hold, in addition to tattvas, the bhuvanas, which are here, according to the texts, 56 or 118 in number (cf. infra, p. 366). As concerns the cosmic spheres, nivrtti is at the same level as the sphere of earth, prthivyanda.74 Abhinava sums it up in this way: "One pada, one mantra, one phoneme, sixteen worlds, earth, [such is the] nivrtti[kaläY {TÄ 11.51a). 72. It should be noted that the names of the four kaläs: nivrtti, pratistha, vidyä, sänti (or säntä\ are those of the four kalâs oitatpurusa in the system of the thirty-eight kaläs of Sadâsiva of dualistic Ägamas. Cf. Raurâgama, ed. by N. R. Bhatt, vol. 1 (Pondicherry, 1961), chart p. 38. The thirty-eight kaläs, in this case, have nothing to do with the five kaläs of the çaçladhvan. 73. In the Ägamas, the padas alloted to this kalä are the last twenty-eight padas of the mantra vyomavyâpin—cf. above, p. 000, n. 60, chart 7 of SP3. We have seen (supra, ibid.) that Mahesvaränanda (MMP) also reckons one phoneme, two mantras, and twenty-eight padas in the nivrttikalâ. 74. Antfas, cosmic spheres, are, for Abhinavagupta, lower stages of the energy, which encompass and somehow generate the worlds (bhuvanas). He refers in this matter to the doctrine of the Ägamas, notably to the Raurägama (cf. TÄ, 8), Thus ançlas are not to be found at the highest level of the cosmic reality, except, of course (as in fact stated by Abhinavagupta, TÄ 11.14) insofar as the whole manifestation first abides in Siva: the an (las dwell within him but they do not encompass him.

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The second kalä is the pratisthäkaläJ5 This energy is known as such, says Jayaratha (ibid., p. 3), because it brings about and supports the differentiating activity of the twenty-four tattvas, from that of water to mülaprakrti (abädimüläntam tattvacatvarimsater api bhedavyavahära eva pratisthänena kalayitrl pratisthäkhyä saktih).% There the varnas of sabdaräsi are the twenty-three phonemes from ha to ta. Abhinava places there five bijamantras formed out of these twenty-three consonants as we have seen above (p. 349). The Sv T places the three mantras vämadeva, siras, and iikhä there. The padas are, for Abhinava, five in number, and derive from the same groups of phonemes, going from hasasasa, valaraya, and so forth, to nadhaçlathata. For the SvTthe padas are twenty-one of the eighty-one padas of the vidyäräja (or twenty-one padas of the vyomavyäpin, in the Ägamas). The pratisthäkalä includes the tattvas from water to prakrti, and fifty-six bhuvanas.11 It corresponds to the cosmic sphere (anda) of nature, prakrti, which, includes the same tattvas. The third kaläis the vidyäkalä, that of cognition or wisdom. It is situated between pure manifestation (from suddhävidyä to Siva) and impure manifestation issued from maya. Jayaratha (ad TÄ, 11) sees there the stage of limited knowledge—this is indeed the level of the kancuka%, the "coats of armor" that limit and enclose the knower. Yet it corresponds to a higher stage than the two former kalâs. The varnas of sabdaräsi are seven in number, from fia to gha. The mantras are either seven in number, from StA M to G HAM, or two, aghora and kavaca; and the padas, analogously, will be either najhajachaca and nagha, or twenty-one of the eighty-one padas of the vidyäräja (or, for the Ägamas, twenty padas of the vyomavyäpin).1* The tattvas 75. For Kçemarâja (5vT4.171, comm., vol. 2, p. 108), this kalâ is known as such because it is there that abide {pratitiçthatï) all those tattvas that arc the source of experiencing, that is, of the life of the senses. The tattvas, in this kalä, number twenty-three, not twenty-four. 76. Abhinava*s brief summary of the kalâs (si. 51-53) is elucidated by Jayaratha (ibid., pp. 42-45), who quotes there MVT 2.50-57, which the TÄ follows. 77. Cf. SP, 3, chart 7. 78. For MahesVaränanda's Parimak (MMP), the vidyâkalâ is comprised of twenty padas and two mantras, èikhâ and aghora.

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are the seven extending from purusa to mäyä. The bhuvanas are twenty-seven (SvT and MMP) or twenty-eight (TÄ) in number.79 The cosmic sphere is that of mäyä (mäyändä). Next comes the säntakalä, the "quiescent," for there it is that the stage of mäyä becomes "tranquil" (mayïyapadopasamana—J., ibid., p. 3), which means that this stage is transcended or, according to Abhinava (TS, chap. 10, pp. 109-10), that there the movement related to the kancukas subsides. With it are associated three varnas: ga, kha, ka, and (Abhinava) either three mantras: G A AI, KHA M, KAM, or (SvT) both tatpurusa and sadyojäta (kavaca and tatpurusa: MMP) and one pada, gakhaka. This kalä embraces the three tattvas suddhävidyä, ïsvara, and sadäsiva, and eighteen bhuvanas. It corresponds to the highest cosmic sphere, that of energy, saktyariçla. Finally, the fifth and last (or first) kalä is the säntätitä (or säntyatlta), that which is "beyond the quiescent." It is the most all-inclusive, owing to its being the very energy of Siva united with Sakti in her limiting, fragmenting action: saktir hi na saktimato bhinnä bhavitum arhati—"the energy cannot possibly be conceived of as divided from her Master (J. ad TÄ 11.53, p. 43). Here, then, the sixteen phonemes abide in Siva, from visarga to a (or from ga to na with the Malinï). Here again there is but one mantra and one pada, consisting (according to J.) of these same phonemes. Alternatively there may be placed the mantra Uäna or, in the case of the vidyäräja, the OM located at the center of the mandata of eighty-one padas. Whatever the selected form of mantra or pada, this is always the highest one, since we are here on the supreme stage of the kaläs. Here, the only tattva is Siva inseparably united with Sakti, and there are no more bhuvanas since one is beyond worlds. SvT4.196 states, however, that this kalä should be meditated upon as still holding sixteen, "subtle," bhuvanas: bhuvanäni tu sükcmäni säntyatlte tu bhävayet. Those are actually bhuvanas which the adept has to visualize as associated with the kaläs, that is, in this case, with the ascending stages of the phonic energy of OM\ the latter, as a mantra abiding in the säntyatltäkalä, is necessarily there in the complete form it has

79. Twenty-seven or twenty-eight in the Agamas: SP$% chart 7.

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in the yogic uccära, which ends with the kaläs from bindu to samanâ, these kaläs being accompanied by these "subtle" worlds. Here we are no longer in the realm of the cosmos but of the meditative visualization and of the uccära of the mülamantra by the recipient of dïksâ, whose mind must merge with this uccära in the supreme level of sound, and thereby become free from bondage, become totally pure; we have already said that this patala of the SvT considers the adhvans from the sole perspective—both ritual and yogic—of dïksâ. Beyond the five kaläs there still is the supreme Siva, that Lord who is, say SvT 4.197 and Ksemaräja, absolutely free, a solid mass of consciousness and bliss, both transcendent and immanent to the universe. He who becomes one with him through the prescribed practices will not be reborn and will be liberated.80 Abhinavagupta emphasizes the immanence of the Godhead: nothing is extraneous to Him. "All this course," he says, "does not extend outside Bhairava. It is through the latter's complete freedom that the adhvan appears as selfexistent."81 Yet the fact remains that it should be traversed, in dïksâ notably, if liberation is to be achieved. However, one may also follow the other two ways of the desädhvan, those of the tattvas or of the bhuvanas. Tattva Less "subtle," less inclusive than the course of kaläs, the course of tattvas consists of the thirty-six "realities," that is, cosmic categories or ontic levels of the manifestation, as recorded

80. Ibid., vol. 2, p. 123: sivasyordhve sivojneyoyatrayukto najayatej/197'// comm.; uttlrnasivatattvopari visvottlrnavisvamayacidänandaghanasvacchandabhaftärako yatra vak$yamänayojanikäkr amena yukto na jäyate mucyate ity ârthah. 81. TÄ 11.54 (vol. 7/2, p. 45): so 'yam samasta evädvä bhairaväbhedavrttimän/ tatsväiantryät svatantratvam asnuväno 'vabhäsate/ /54/ / SI. 55 and those following this stanza deal mainly with the varnädhvan and with the nature of the Word as abiding in the supreme knower.

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in the Tantras, notably in the Trika texts; Abhinavagupta, indeed, refers in this respect mainly to the Siddhayogesvarïmata (7M, 9.7) and to the MVT.*2 Deriving the word tattva from the root TAN, to spread, he defines a tattva as that which brings together and is inherent to (yyäpaka) a collection of qualities or common elements: worlds, and so forth. He indeed classifies them into seven groups according to the hierarchy of knowers (pramâtr) followed by the Trika, extending from Siva, the Omniscient, down to the sakalas, the limited knowers subject to the triple malaP As we just saw, the tattvas are also distributed, in their traditional order, among the five kaläs. Ksemaräja84 explains tattva as that which spreads {tananät tattvam), that is, which brings forth the manifestation, and he states that, while relating to specific aspects of the manifestation, they are in a general sense, however, that which is the cause of its emergence: they are that wherefrom the modalities of the becoming originate; they are not these modalities proper. So they are energies emanated from and projected by the supreme consciousness upon itself—which is, for the Trika, the very definition of the cosmic manifestation. Like the SvT, Abhinava emphasizes in the TÄ the relationship between tattvas and präna, and especially with that particular präria which, rising from the heart to the dvädasänta, is measured out in thirty-six arigula, and which may be thus easily correlated with the tattvas. Meditative practices connected with the movement of breath therefore play an important part in the "purification," or résorption, of the course of tattvas. He who follows this pathway in diksä will reach thereby the highest level of knowers: the extinction of all desire and repose within the Self.85 This will be achieved, of course, through yogic-cum-

82. He also refers to the vidyapada of the Matpar (ibid., si. 6, p. 6). 83. This is the theme of TÄ, tenth ähnika. This doctrine is said to be the secret teaching peculiar to the Trika: trikasästraikarahasyam (ibid., si 1). It is indeed found notably in MVT, 2. 84. In the commentary on SvT4.24\-42 (vol. 2, p. 151). 85. MVTchap. 2 focuses on the tattvas and on that form of liberation that may be attained through them; this is achieved through various "penetrations" or absorptions (samäveäa), obtained and experienced

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ritual and meditative practices making use of the elements of the way of the Word: varnas, mantras, or padas. We have seen in effect that the fifty varnas are precisely the väcakas of the tattvas. Bhuvana The lowest of the courses is that of the bhuvanas, the worlds, (also called pura: town, house, dwelling-place). Those are the different hells, earths, or heavens, or the purely spiritual realms, making up the whole manifestation looked at as consisting of various places for the soul to experience what it has earned for itself. The TÄ9 dealing with them in its eighth ähnika, reckons—like the MVT—118 of them. But there are 224 bhuvanas in the Sv J"(and in a number of Ägamas as well),86 while it is said in the same text (ibid., 10.3-4, vol. 5, p. 3) that they are in fact countless. All this varies widely.87 They are distributed between the five kalâs, as we have seen. The course of bhuvanas, in view of their number, is the longest but probably the easiest one for the spiritually undeveloped.88 Like the other adhvans, it is traversed upwardly through successive dissolutions of the lower into the next higher, up to Siva, a process always described as linked with the movement of präna and the use of varrias, mantras, or padas. No course, indeed, can be traversed without recourse to the efficacy of the Word—and this is in fact the only reason for our being concerned with them here.

by means of various processes usually belonging to the änavopaya. One finds there an exposition of the hierarchy of the seven knowers: sakaia, pralayäkala, vijnänäkala, mantra, mantresa, mahämantresvara and Siva/Sakti, correlated with the five modalities of consciousness, from jâgrat to turyätita. 86. See also Srîkumâra's commentary on the Tattvaprakäsa. 87. It is noteworthy that the bhuvanas are generally presided over by Rudras, which bears evidence of the ancient, rudraic, origin of this cosmological classification. 88. It seems to be, with the kalädhvan, the most commonly used for dïkçà in dualistic Saivism. Cf. H. Brunner, SP3, intro., p. xvi.

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To bring this chapter to a close, it would not be out of place to examine very briefly those practices by which the initiated adept travels along the six courses, up to Siva,89 their ultimate goal: in a dïksâ the adept follows but one complete course. There is a wide range of practices depending upon traditions and also upon the texts, and of course upon the type of diksä for which they are used, but they all have a bodily basis: a number of texts describe very clearly how the constituent elements of the adhvans are distributed in the adept's body, and especially that the most inclusive of the divisions, that of the kaläs, wherein the others are distributed, divides his body, as it were, from head to foot, into portions corresponding homologously to cosmic divisions.90 Moreover, these are practices linked with präna (and therefore with the kundalinï), since it is the latter which gives life to the human body and to the cosmos alike. The cosmic elements to be "purified" with the help of the adhvans are placed by nyäsa in "präria" as much as in the human body. We will not attempt here to give even a sketchy account of the various yogic-cum-ritual practices involving the adhvans, for this would take us too far. We have indeed said above, occasionally, how, according to the TÄ or the SvT, some of these adhvans could operate, notably those more directly related to the Word. I shall therefore add here a few remarks only, referring the reader to the texts which are, if not always very clear, at least readily accessible. The importance of präna in the practice of the adhvans is underlined by Abhinavagupta from the beginning of TÄ, sixth ähnika: the awakening, udaya (that is, the bringing into action, for soteriological purpose) of the varnas, mantras, and padas, he says, (ibid., si 5),91 takes place in the movement of voluntary, or spontaneous, breath." Furthermore, after saying that "the

89. Or up to Visnu in the case of the saçtadhvan of the Päncaratra and so forth. 90. This is especially in evidence in charts 3 and 4 of the SP3. 91. TÄ 6.5 (vol. 4, pp. 3-4): adhvä samasta evâyaip çaçlvidho 'py ativistftahl I yo vaksyate sa ekatra prune tâvat pratiçfhitah//5//

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single phoneme, consisting of pure sound, abiding in all the phonemes, is the unstruck sound, for nothing can stop it," that "this is the very reality of Bhairava, the essence of [all] conscious beings {mätrsadhhäva)?2 the supreme Goddess, the one and only aksara, wherein merges all that is moveable and immoveable,"93 Abhinavagupta posits from the start the eternal and omnipresent nature of the supreme Word (paräväc) or, more accurately here, of the initial phoneme a, the anuttara: any soteriological practice, in this system, as we can see once more, ends up in the union of the adept with the Word-Absolute (which, with respect to worship, is the supreme Goddess). But this can be achieved—at least in the änavopäya, which is the level of these sadadhvan practices—only through means involving a central role for präna. Abhinavagupta then states the position occupied by the various phonemes in the respiratory breath according to whether their "awakening" is "supreme" (and then it is that of the forty-nine varnas from a to ha), or "subtle" (and then we have the eighty-one half-morae—which is the number of padas, the practice of which belongs to the "gross" aspect of the Word). The awakening of the phonemes may indeed also be "gross," and in this case they abide in breath as the nine vargas. All these practices, briefly described in the TA (si 219-51), and which Jayaratha elucidates to some extent (ibid,, pp. 179-203), are based on the résorption of the phonemes and of their subdivisions into the movement of präna, these phonetic fragments being themselves correlated with the spans

92. Mätrsadbhäva is the name given in the MVT (ibid., 8.39-43) both to the supreme Goddess as somehow transcending Parä, Paräparä and Apara, and to her mantra. Abhinava identifies Mätrsadbhäva with Kälasamkarçinï, the devourer of time, the supreme deity of the Devyäyämaiaiantra. On this difficult point, cf. A. Sanderson, "Man^ala," esp. note, p. 194.

According to the MVTlht mantra of Mätrsadbhäva is HSKHPHRE\f\ see infra, p. 422, n. 110. 93. 7V4 6.217-18 (p. 178): eko nadätmako varnah sarvavarriävibhägavän/ so 'nastamitarüpaiväd anähata ihoditahj/217// sa tu bhairarasadbhävo mätrsadbhäva esa sah/ parä saikäksarä devi yatra l'mam caräcaram//2I8//

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of human and then of cosmic time: this leads to the résorption of time in the breath, and thereby, for the initiate, to the conquest of time and to liberation (and/or to the attainment of supernatural powers). This practice leads to a realization mainly of a spiritual order, and seems to involve, besides the yogic control of respiration, almost only mental means.94 TÄ, seventh ähnika, on the other hand, deals with the "deliberate" processes {yatnaja, involving self-effort), used for mantras and a fortiori for padas, where also the movement of präna comes into play, especially that of respiratory breath. Time, says Abhinavagupta, is based on präna, and präna pervades the entire body (pränepratisthitah kälas tadävista ca y at tanuh, si 65b, vol. 4/2, p. 52). "All the cosmic emanations and résorptions," he says in conclusion, "abide in the awakening and the dissolution of that breath which moves through the body. They differ only insofar as there are differences in breath."95 As we said above, TA âhnikas 8 to 11 deal with the adhvans of the bhuvanas, tattvas, and kaläs, each being empowered by the résorption of a lower element into the next higher one, until there occurs the fusion in Siva. The adhvans are again found in 7M, 15ff., dealing with dïksâ, where the master places them in himself before proceeding to their installation in the disciple, where they are reabsorbed.96 The SvT also describes various methods to "purify" the 94. Of the same sort is the meditation of the adhvans prescribed in chap. 12 of the TÄ, where the disciple must visualize his body as filled with all the adhvam, with all the various forms of time and space implicit in them, with all the deities: "He who is pervaded by this [consciousness] is liberated" (tadävisto vimucyaie) TÄ 12.6-8). 95. TÄ 7.70-71 (p. 56): atra madhyamasamcäripränodayalayäntare/ 1101 / visve srçtilayàs te tu citrä väyvantarakramät/ 96. Adhvans may also be placed on the guru's hand—which then becomes the "hand of Siva," sivahasta—and through its touch the disciple's body is infused with Siva's cosmic force which saturates the hand. Abhinava says in TÄ 16.164-68, that in view of the wide variety of mantras and pathways (adhvans) that may be followed, there are up to 8,540 different forms of dïkçâ altogether, and later on (si. 185-6), he adds that lor the M VTtheir number extends to as many as 597,800!

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adhvans in dïksâ. We cannot review these practices even sketchily, for this would amount to study the whole dïksâ as described in this text that devotes over one thousand slokas thereto. We have seen above (pp. 347-48) how the manträdhvan can be reduced to the uccära of OM. Regarding the padas, Ksemaräja, in his commentary on si 42-43a of the SVr(ibid., vol. 3, pp. 31-33) describes a padadïksâ divided into nine grades based upon the nine groups of the vidyäräja padas. With the first set of nine {pranavädy ukäräntam\ the two kaläs nivrtti and pratisthä, the twenty-five tattvas from prthivï to prakrti, and the first one hundred and sixty-four bhuvanas are purified. The phonemes from ksa to fa associated with these tattvas, together with the five mantras corresponding to these two kaläs—sadyojäta, hrdaya, vämadeva, siras, and sikhä—are also purified through the same process, owing to the principle that each form of energy abides within all the others, and that beneath all of them lies the supreme energy, so that, as we said above, any of the six adhvans may lead one to liberation and entails at the same time the purification of the others. The process of the padadïksâ proceeds with the second set of nine from the vidyäräja, for the tattvas of purusa and räga, and so forth,97 on to the last one, which takes everything back to Siva. Other dïksas—of the thirty-six tattvas, of the nine tattvas, of the five or three tattvas (ätma-, vidyä-, and sivatattva)—are also expounded in this patala and elucidated by Kçemarâja. Each according to its own process brings the dïksita from the earth to Siva, the element bringing about the purification always being essentially of a phonic type: varna, mantra (mainly OM and its subdivisions), or padas (of the vidyäräja). The mental representations (or at least their formulation, the utterance of the mantras of the ritual, mantraprayoga\ through which the process is enacted by the master and his disciple, are accompanied by ritual placings over the body (nyäsa), suffusing it with the energy of the Word, since the body, too, just like the

97. This movement follows the course of the vidyäräja, whose diagram is given on p. 355.

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mind, must be purified, must give way to a "divine body." In all this the element deemed to be effective is always the Word. 98 In order to bring to a close our review on the Tantric word, we have now to deal with this Word in its most powerful form, that which, in any case, permeates Tantric and tantricized Hinduism: the mantras.

98. It may be worth noting that in the texts we have just examined, that is, with authors such as Abhinavagupta or Kçemarâja, liberation is achieved—or seems so from a formal standpoint—on the completion of the rite of dik$cL> where the action of the äcärya (and through him of Siva, who bestows his grace) seems more important than what the adept himself is supposed to do. Only the bubhuksu, the adept pursuing powers, seems to have to practice himself intricate ritual and meditative exercises. The mumuksu, the follower of Svacchandabhairava in Kashmirian Saivism, a grhastha, for whom Abhinava's and Ksemaräja's works are first of all intended, did not have to submit to this. But in both cases— whether performed for or by the initiate if he is seeking powers—the rite retains its vital importance. And, except in the somewhat special case of the sämbhavopäya, it is through ritual that the powers of the Word are brought into play. On the position of the mumuksu and the bubhuksu in Kashmirian Saivism, see A. Sanderson's studies, notably "Purity and Power," already cited, and "Meaning in Tantric Ritual," paper presented at the Colloquium on Ritual of the Section des Sciences Religieuses of the Ecole Pratique des Hautes Etudes, Paris, in 1986 (to be published in vol. 3 of A-M. Blondeau and K. Schipper (eds.) Essais sur le Rituel Louvain-Paris, Peeters.

The Mantra

Mantras are relevant to our study for the same reason as the sadadhvan: inasmuch as they are a form of metaphysically (and ritualistically) creative and effective speech and, especially, a means to take their user to the source of speech: to its primordial level, which is the Godhead. This is how we shall consider them in this chapter. Our inquiry being thus restricted is all the more justified by the fact that the subject—too often treated in fanciful and misleading ways—has given rise in recent years to some substantial publications. A large volume, notably, recently published in the U.S., explores the subject almost exhaustively; it constitutes the latest research in this field, and deals especially with the notion of mantra according to some Kashmirian Saiva works.1 It would be pointless to consider here what has been said elsewhere, nor would it be useful to repeat here what I wrote on the subject in the early 1960s, in the first edition of this work. I shall therefore limit myself, in the following pages, to a few specific points of the "Kashmirian" theory of mantras, and to a few examples—also taken

1. Harvey P. Alper, ed., Understanding Mantras, (Albany: State University of New York Press, 1989), which includes, notably, an impressive "Working Bibliography for the Study of Mantras" (pp. 327-443); eighty-five pages of bibliography; and a study of the mantra according to Ksemaräja's SSV. My own contribution to the volume is an overview entitled "Mantras, What are They?", where I attempt to clarify a few notions and to review some of the issues encountered when investigating mantras. See also the volume Mantras et diagrammes rituels dans l'hindouisme, quoted previously. Cf. Bibliography. 372

Mantra

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from nondualistic Saiva works—focusing on how they operate and serve as instruments and pathways leading back to the primordial Word. In so doing I shall leave aside some important points in the theory and practice of the mantrasästra, some of them established since Vedic times, others peculiar to Tantric Hinduism. But to discuss them, even briefly, would require much more than one chapter. Therefore they will be ignored quite deliberately,2 and I shall limit myself to what seems to me (whether I am right or wrong) more importantly relevant to the theme and general purpose of this book.

Definition and Characteristics of Mantras With reference to its etymology, namely the root MAN, to think, and the suffix ira, used to make words denoting instruments or objects, the mantra is an instrument of thought. However, thought as associated with the mantra or as arising with its help in the mantrin, is no ordinary thought:3 it is not the conceptual, discursive, differentiating form of thought (vikalpa) that accompanies empirical language. This is a more intense, more effective thought, a thought that is also one-pointed since it is connected with a concentrated form of speech, endowed with special potency and efficacy. This is how the mantra is generally understood in Tantric texts, notably those with which we are dealing here. Such interpretation relates the suffix tra in the word mantra to the root TRAI, to save, which allows us to see in mantras a form of salvific thought. This is the idea conveyed in the oft-quoted formula: mananam sarvaveditvam tränam samsärasagarät/ 2. For all these points, as well as the problems of the linguistic nature of mantras (of their being a special kind of language or not), the "meaning" they may have, the nature of their efficacy, their relationship with ritual, and so forth, one should refer to Understanding Mantras cited in the preceding note. 3. Cf. J. Gonda: "Etymologisch bedeutet Mantra ein Mittel oder Werkzeug /um Vollzug der Handlung man—'geistig erregt sein\ d.h. Im Sinne haben, wollen, beabsichtigen; erkennen, begreifen; gedenken*" (Die Religionen Indiens, 1, p. 22)*

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mananatränadharmavän mantra ity abhidhïyateI / "The mantra is so-called because it is in the nature of thought and deliverance. It is indeed all-knowing thought and release from transmigration." There are other similar formulas.4 In the same way Jayaratha explains mantra in his commentary of the 7M (3.225, vol. 2, p. 214): mananam sarvavetrtvam tränarn samsäryanugrahah, "a thought which is omniscience, a liberation which is grace bestowed upon the transmigratory soul." Admittedly, these two formulas cannot apply to all mantras, and even less to all the levels where mantras are found. They refer to their highest form, and especially to that notion elaborated—following, in particular, the SS (SS 2.1: cittam mantrah)—by the Kashmirian nondualistic Saiva authors. It should not be extended to all the mantras uttered in so many different rituals. Nonetheless, they convey the widespread, and in some respects always relevant, opinion that mantras are the most effective form (especially for emancipation) of the energy of the Word, by which they are always pervaded. If mantras are effective—and so are they acknowledged to be— this is because they are, in various degrees, but always eminently, in the nature of this supreme Word-Energy whose creative impulse we have examined in the foregoing chapters. Now, this energy cannot possibly be present to a higher degree than in the phonemes, the varnas, these constituent parts of mantras: manträhvarnätmakähsarve, varnäh sarve sivätmakäfa as it is often said,5 or, to quote from the Tantrasadbhäva with Ksemarâja in the SSV (2.3, p. 51): "all mantras consist of phonemes and their nature is that of energy, O dear One. Know, however, that this energy is the mätrkä, whose nature is that of Siva."6 This is clearly to say that the nature of mantras is that of the energy of the phonemes, which is that of Siva.

4. Thus in the RT, si. 266 (p. 91). 5. Quoted notably by Abhinava (PTV, p. 235, in fine) and by J. (ad TÄ 12.24, vol. 7, part 2, p. 106), as taken from the Sarväcäratantra. Ksemaräja (PHr, 12, comm.) quotes it as taken from the Sarvaviratantra: perhaps this is another name for the same text, which has not survived. 6. sarve varnätmakä manträs te ca saktyätmakäh priyej saktis tu mätfkä jneyä sä ca jneyä Eivätmakäf /

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It may not be out of place to note here, incidentally, that while mantras are usually described as consisting of phonemes —even if those, in practice, cannot be pronounced—and more precisely of Sanskrit phonemes, we can, however, sometimes see mantras related to certain inarticulate sounds. Thus, Abhinavagupta in the PTV (p. 189) says: "The supreme Lord (viz., Siva) Himself has explained that an unmanifest sound [but should this be taken as meaning "inarticulate"?] is generally somewhat like a mantra" {päramesvare 'pi avyaktadhvaner mukhyatayaiva prayäso mantratvam). We have seen above that the sounds hähä and sit are inarticulate, spontaneous, sounds arising from the deepest unconscious layers of the soul, and therefore close to the Absolute. We shall see later on that the subtle parts, the kaläs, of bïjamantras—all the inaudible and unutterable phonic vibration that follows the bindu in the uccära—bring about the fusion of the mantra and of the mantrin's consciousness in the supreme Siva. This, in fact, is not new: in the Brähmanas already, the anirukta sound, indistinct speech, is related to the limitless and its force. The superiority of the unuttered over the uttered, as we also know, is an essential notion in Indian thought. This, notably, accounts for the traditionally acknowledged superiority of the silent mantra repetition (japa)1 over the audible one.

7. On japa, cf. my study in the BEFEO, lxxvi, 1987, pp. 117-164. Regarding the link between mantra and inarticulate sound, one may refer to the candhabhäsä of Buddhism, the "intentional language'* or "twilight language", as it is sometimes called in English, which conceals a hidden, secret, meaning behind what the words actually say, its pregnant significance being due to its obscureness, to its departure from the norm of ordinary language. This aspect is probably also instrumental in the case of mantras insofar as they consist of meaningless syllables or obscure series of words or sounds, or in such mantric practices as pallava, samputl and so forth, where words or syllables are uttered interpolated, inverted, in reverse order, and so forth. This can be compared with what Mahesvaränanda writes in the Parimala on MM, 71 (p. 186) where he justifies the use of Prakrit allowing for a greater richness of meaning due to its imprecision and resultant ambiguity. On sartçihabhâçâ see for instance G. R. Elder, "Problems of Language in Buddhist Tantra" in History of Religions, vol. 15/3, 1976, pp. 231-50.

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Notwithstanding the above-mentioned formulas about the "Saiva"—because "phonetic"—nature of mantras, one should note and underline the twofold nature, empirical and metempirical—trivial, as it were, and supreme—of mantras. One should not fail to emphasize this nature in a work such as this which, owing to its specific orientation, tends to put the emphasis on their highest aspect, that which has been especially stressed in the texts we are studying. One should remember, however, that in addition to this, mantras also have a more ordinary, more "worldly" (laukika) aspect: assuredly, they are forms of the supreme energy, but they are also formulas uttered by human beings. (And in fact, that is the form in which they pervade the life and religious practices of their users.) Indeed Abhinava points out that there are mantras on the various levels of the Word when he says in the PTV "Mantras are the Venerable [Energy] of the phonemes. They are in the nature of the world as well as of the supreme Lord, and so forth. They are thought and liberation. They consist of discursive thought as much as of pure consciousness."8 It is to be noted that in essence the mantra is always the pure energy of the Word, whether the mantrin is aware of this energy or not, and in this respect it is always at the highest level. But at the same time there are in fact countless numbers of mantras—seventy million according to the tradition!—all manner of syllables or formulas which, depending on their nature, are effective at various levels of the manifestation and which, moreover, exist at the level of the empirical world, 8. PTV, p. 243: mantra varnabhattärakä laukikaparamesvaradirupä mananatränarüpä vikalpasamvinmayyäfi. R. Gnoli in his edition of the PTV reads: mananatränarüpä avikalpa samvinmayäh) which takes Abhinava as saying that mantras consist of nondiscursive consciousness (essenziata di non-discorsiva Coscienza\ ibid., p. 156). This reading may seem more consistent with the spirit of the Sanskrit language. However, I wonder if the text of the KSTS edition, for which I have opted, is not more appropriate to emphasize the twofold nature of mantras, which Abhinava notes precisely here, without denying indeed that they are in essence nondiscursive pure consciousness. The main . point of this passage, I feel, is to stress their twofold nature.

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since they can be uttered at the vaikharï9 level and can even be written down. Finally, there are, in every tradition, mantras which are in the form of meaningful sentences and which, therefore, appear as related to discursive thought. However, notwithstanding this apparent variety, mantras are always regarded as a form of speech differing from language in that, unlike language, they are not bound by "conventions" nor associated with objects, but on the contrary are oriented toward the very origin of the Word and of the energy. Therefore, instead of activating the ordinary mental process and drawing their utterer toward the world of differentiation, the mantra makes the user turn within, toward the primary, transcendental, source of all speech and therefore of all manifestation. The emphasis will be placed here on mantras as leading toward the source of the Word, or as being a form of the Word close to the primordial source,10 since (as with the saçladhvan) what I wish to deal with more specifically in this chapter is this aspect of return to the origin, without losing sight, however,

9. On this subject, cf. Rämakantha's commentary on SpK2.10-11 (pp. 80-84), where he explains how it happens that mantras have but a limited efficacy although their deeper nature is that of Siva himself, who is omnipotent. We return to this text below, p. 389. 10. Abhinava underlines this aspect very frequently. Thus in the TÄ{5.140-41, vol. 3, pp. 454-55): "Even more," he says, "these phonic seeds concentrated [in a mantra], which have nothing to do with the conventions [of language] and which cause consciousness to vibrate, are means to reach the latter. The fullness found in these clusters of phonic seeds is due to the fact that they do not convey any [empirical] meaning, that they [consist of] a vibration of consciousness turning away from [the external world], that they are self-luminous and [associated with] the awakening or the suppression of breath." kirn punah samayäpeksäm vinä ye bïjapinçlakâh / saryividam spandayanty ete neyuh samvidupäyaiämI/140// väcyäbhäväd udâsïnasamvitspandât svadhâmatah/ pränolläsanirodhäbhyäm bïjapiriçiesu pürnatäj j 141 / / (Abhinava alludes here to the bïjamantras SAUHand piritfanâtha, hence his mentioning the movement of prâna. We shall return to this passage below, on p. 420.

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of the other aspects: that is, of the wide variety, in form and purpose, of mantras in the Tantric lore. In Tantric Hinduism mantras are no longer what they usually were in the Veda: a verse or a group of verses—re, yajus, säman—zvzn though that is sometimes what they are.11 Rather, they consist of short sentences (often injunctions), words, and mostly syllables or groups of syllables or phonemes, usually devoid of any apparent meaning but having a value and a function, and especially having a stereotyped, fixed form, and a particular use. This symbolic value of the mantra and its conveying a particular "meaning" 12 —that is, its being charged with an intentionality—expressed through its fixed form are its basic features according to the texts we shall consider. Because mantras are of so many forms a question may be raised: If they range from a sentence (or a group of sentences), to a syllable, a phoneme, or a sound, how do we distinguish those sentences, letters, or sounds that are actually mantras from those that are not? There is only one answer to this, namely 11. There are also long mantras in Tantric texts. For instance, we have seen in the preceding chapter the vyomavyäpin. 12. We cannot deal here with the oft-discussed problem of the meaning (or meaninglessness) of mantras. On this subject, see Understanding Mantras (notably J. F. Staal's article and my "reply" to it in the conclusion of that book). On the difference between Vedic and Tantric mantras a quote must be cited from what L. Renou wrote in "Le destin du Veda dans l'Inde" (EVP.6, pp. 11-12): "Le mantrasâstraM théorie (phonématique, ou plutôt transphonématique) des Formules, a bien pu s'inspirer d'un ancien *mantrasâstra appliqué au Veda, mais il le dépasse ou le nie, en impliquant que le mantratantvique n'a pas d'existence indépendante (pas davantage, du reste, d'existence liée à un rite précis), qu'il est la divinité par excellence, la manifestation phonique du divin, son impact créateur, sa sakti, qu'il met en oeuvre un complexe de dispositions, non seulement visuelles ou auditives, mais graphiques (diagraphiques), qu'il s'emplit d'un syllabisme ésotérique, comparable aux anubandha des Grammairiens. Bref il tend à se situer au-delà du langage, éventuellement jusqu'à la zone même du silence, alors que le mantra védique était plutôt en deçà du langage, témoin d'une sémantique inachevée." This statement is, I believe, remarkably insightful and stimulating.

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that a mantra is what is pronounced as such by the revealed tradition and the teaching of the masters: it is a formalized utterance declared to be a mantra, "revealed" by those texts and masters who are entitled to do so, that is, who are recognized as holding authority in this matter by the group to which they belong.13 This being so, and considering the texts on which we focus in this work, were I to give a tentative definition of mantras such as is found in Tantric Hinduism, I would say that a mantra is a formula or a sound with a fixed and prescribed form, to be used according to certain rules and in prescribed circumstances, and empowered with a general or a specific efficacy acknowledged by the tradition wherein it is used. One might add that the mantra is said to be effective because it is looked upon as a form of the energy of the Word (väksakti) and, more especially, as being (in a number of cases) the phonic form, endowed with a power that can be used effectively (in rites and according to the rules), of a deity or of an aspect of the deity.14 In this respect, philosophically, a mantra is an aspect of the cosmic energy, and thereby it lies at a certain level of consciousness. (When stating this, however, I am perhaps implicitly opting for a conception of the mantra that is not accepted by all.) Just as there are infinite forms of energy, from the unlimited form of the supreme Word to the lowest ones, likewise there are countless numbers of mantras, high or low, dangerous or beneficial, endowed with limited or unlimited powers. Mantras, thus understood, vary in their nature and degree of efficacy according to the level ascribed to them and to the way they are used, the same formula being indeed able to operate on several levels.15 At the lowest (and most common) stage, 13. There are formal criteria for mantras: the use of thcjätis {sväha, and so forth), of bijas (and in their case, the presence of bindu), and so forth. A typology of mantras could thus be established. But I am not sure it would be useful except as an aid for classification. 14. For the various possible definitions of mantras, cf. Understanding Mantras. On this point and others, G. Gonda's study "The Indian Mantra," in Oriens, vol. 16, 1963, is still very much worth reading. 15. Such would be the case of the mantras known as sädhärana, applicable to all, which can be used generally. According to Ksemaräja's commentary

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mantras are those particular formulas endowed with efficacy, producing an "effect," used in every circumstance of life and religion, and especially in the various forms of ritual and magic, of which they are a constituent part. In such cases, they are forms of empirical speech (although not necessarily of language), vocally or mentally uttered. But the mantra is also the phonic, "expressing" (väcaka), form of a deity, its subtle form, its essence, its efficient aspect,16 the supernatural entity that is "to be expressed" (väcya) by the mantra being itself more or less high and powerful. (The mantra is not the same as the name of the deity, even though the latter, in some cases, notably in japa, can be used as a mantra.) Last, the mantra may be considered as a pure force or spiritual reality, even as one from the highest plane: as the Word-Energy or the supreme Godhead.17 Such is the case with the pranava: OAf, HA UAf, or any other, of AH AM, and so forth, of the mantra when considered to be the root-cause of everything or as identical with the supreme consciousness, a conception put forward in Kashmirian nondualistic Saivism but also to be found elsewhere. That there are different levels in (and different uses for) mantras is apparent, notably in the Trika system of upäyas, where mantras are considered and used differently depending upon the upäya. In sämbhavopäya, where there should occur, an intuitive experience of the divine icchä, the precognitive impulse lying at the root of the emanative unfolding of the Word, the mantra is the formula gathering in itself the whole cosmos as present in the Lord: AHAM,X% the power of which is

% 16.

17. 18.

on the NT(16.22, vol. 2, p. 101), such is the case for the mrtyujit or netramantra, for the pranava, and all mantras that, being Siva himself, are the vâcaka of all that exists. The same is probably said in other traditions with respect to other mülamantras. devatäyäh sarïram tu bïjâd utpadyate dhruvam. "Verily, the body of the devatä arises from the bïja-phon\c seed," says a Yämalaiantra quoted in Principles of Tantra, p. 610. It goes without saying that the hierarchy of mantras—"higher" or "lower" forms—given here is that of the traditions I describe: I do not make it mine, TÄ 3.200ff. We have seen AH AM in chap. 5, pp. 286ff. The cosmos as present in the absolute consciousness is also expressed by the "heartbtjan SA Ulf, on which see below, pp. 417-22.

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to be nondiscursively intuited. In säktopäya, where a purification of the mind leads to the supreme realization, the creative and resorptive power of the mantra (mantravirya) as embodying the cosmic spanda is realized through the mantras SA UH and KHPHREM.19 In änavopäya a number of different mantras can be used as efficacious spiritual forces set at work through practices involving both the adept's body (yoga, mudrä, rites) and his mind. There are thus different approaches to mantra. But when a mantra is being used for spiritual ends, the mantric practice as it unfolds may carry both the adept and his mantra from one plane to another. Also, a mantra can be used to different ends—ends that, though different, are not necessarily incompatible. A characteristic of Hinduism is precisely that one passes easily from one plane to another, that liberation, supernatural powers, and even destructive magical abilities can not only be taught in the same text, but even be bestowed to an adept through the performance of one ritual only, the püjä of the Goddess surrounded by her ävaranadevatäs, for instance. The mantras used in such a case necessarily function on different levels. One must therefore necessarily take into account the wide scope of this notion of mantra and always regard the mantra as a word of power existing and operating on all levels, from that of a person engaged in (even the lowest) activities of this world, pursuing material enjoyment or supernatural powers, to that of the liberated-while-living, and up to the level of Siva, of the supreme Word, paräväc, of the absolute and undifferentiated consciousness, the latter being always, indeed, that which ultimately endows mantras with life, power, and efficacy.20 We have already had a glimpse on the role mantras may have in the cosmogonies of the Word. Without going as far back as the Vedic Upanisads (cf. above, chap. 1), where orn is 19. Ibid. 20. We are not concerned here with the interesting question of the nature of the acknowledged efficacy of mantras (symbolic or otherwise). On this, cf. Understanding Mantras and F. Chenet's study "De l'efficience psychagogique des mantras et des yantras" in Mantras et diagrammes rituels dans l'hindouisme.

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the primordial Word, identical with the Universe, the "supreme thing" upon which all words are based (ibid., pp. 14-19), we have seen in chapter 3 (p. 129) how the kuntfalinï, in the course of her cosmic rise, divides into five mantras {sadyojäta and so forth) prior to its producing the fifty phonemes. In the diagram of the kämakalä, the kundalinï is the bïjâ ÏM at the center of the two coupled cosmic triangles, forming as it were the axis of the Goddess' body.21 We have seen also that hamsa {supra, pp. 140-42) is shown in the SVTas the original utterance, the vivifying breath dwelling in all living creatures, while also residing at the very source of the Word. Now, hamsa is recited in the ajapqjapa and as such it is a mantra. 22 To state that the cosmos originates from a mantra is only another way to assert the primary creative power of the Word (and more especially of the ritual word), a Vedic notion taken up and expanded by Tantrism into the vast body of the mantrasäsira that is the teaching of the Tantras. 23 In the Tantras, which usually do not engage in much theological or metaphysical abstractions, the cosmic role of mantras is primarily that of the formula of the main deity, its mülamantra. The field is of a magico-religious sort, whether the text describes the mantras as bringing about vision or inducing possession (ävesa) or trance, or whether it simply proclaims, without further developments, the cosmogonie power of the mantra: the context is not at all a sophisticated one.24 Kashmirian nondualistic Saivism, on the other

21. YHDU p. 132. It should be noted that this is both a visual and a phonic symbol, as is the kunçlalinï also. In the same pafala of the YH^ the cosmic evolution is described as related to the srividyä, which, as well as the sricakra, is a symbol of the cosmic dynamism of the Goddess. 22. In ABS, chapter 16 (cf. above, chap. 4, p. 225) the state of the power of action about to create the phonemes is called mantramayïm, "consisting of mantra." On this subject one could also quote JVT21.59ff., as well as a number of Ägamas. 23. On the transition from Vedic to tantric mantras, cf. L. Renou in EVP, quoted above, p. 378, n. 12. 24. Very characteristic in this respect is the following passage from a modern work, Principles of Tantra (Madras, Ganesh & Co., 1952), edited by A. Avalon: "At the beginning of the creation of the Universe, the luminous bud of

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hand, notably in the Kula-related traditions, while still retaining a fund of ancient notions, developed a much more elaborate and refined theory of the mantra, of great interest as regards both the nature of the mantras and the foundation of their efficacy.

The Nature of Mantras In the Trika's system of thought the essential nature of mantras is that of Word, as Siva's energy. They are therefore in the nature of consciousness, since consciousness, divine energy, and Word are but different names or aspects of the same reality which is all this at once. (As we have seen in chapter 4, the four stages of the Word correspond to levels in the cosmic evolution of consciousness.) Such is the essential nature of the mantras in nondualistic Saivism: it is not merely a self-operative formula endowed with an intrinsic or magical efficacy. To state that the mantra is the energy of the Word is to state that it is spiritual energy. It works to the extent that it shares in the energy of consciousness or of the supreme Word, and it can be used effectively by the adept to the extent that he takes hold of this spiritual and cosmic energy. This efficiency of mantras, mantravïrya, as it is called notably by Abhinavagupta (PTV, p. 188), owing to their being in the nature of ConsciousnessWord, must be briefly studied here, at least in some of its aspects (for it is not possible to cover the whole subject), before proceeding with the soteriologic working of certain mantras.25 The SS sums up the nature of mantras in the two words of the first sütra of chapter 2: cittam mantrah, "the mantra is consciousness" or is an act of consciousness. "Consciousness," Mantras blossomed and created the fourteen worlds, which are the petals of its flowers. It is the fragrance of its pollen, which is existence, consciousness and bliss, which fills the three worlds with delight (p. 753).*' 25. Being concerned with mantras as connected with that movement which leads back to the source of the Word, we shall see them here primarily in their soteriological or redemptive aspect. Whatever their role, however, mantras are regarded as efficacious because they come from and essentially abide in the divine Consciousness-Word.

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Ksemaräja explains in the VimarsinU "is that by which one cognizes (cetyate), one becomes aware of (vimrsyate), the ultimate reality. It is that reflective awareness (vimarsarüpam samvedanam) of [mantras such as the] präsäda, the pranava,26 and so forth, which are in the nature of the fullness of pulsating radiance. That by which one deliberates (mantryate) secretly, or contemplates inwardly, that by which one becomes aware of not being different or separate from the supreme Lord, is mantra." "The mantra," he further says, "is not a mere conglomerate of different syllables.27 It is the very mind of the devotee who, through intense awareness of the deity of the mantra, acquires identity with that deity . . . As said in the Tantrasadbhäva: The life of mantras is she who is considered as the imperishable Energy. O fair One, without her they are fruitless like autumnal clouds.' Similarly in the Srïkanthïyasamhitä: The mantra by itself, or the mantrin by himself, cannot be successful. Knowledge alone is the root of all this. Without it [i.e., without becoming aware of that energy which gives life to the mantras], one cannot be successful.'"28

26. The prasadamantra, according to various Agamas (as well as to the SP —cf. SP\\ is HA UM, and so it is in the KälikäPur (59.56-57). (It should not be confused with the paräpräsäda—or präsädaparä—mantra of the Kulärnavatantra). According to the LT, it is Ofyf HA UM. The pranava is OM. It may also be HA UAf (in the Sv Tfor instance), or some other mülamantra. The Särdhatrisatikalottarägama, eh. 19, gives eighteen different forms of the präsäda. 27. In the Anubhavanivedana (Offering of the Innermost Experience), Abhinava says: "The mantra is that which appears to the mind and where one cannot distinguish any particular arrangement of the constituent letters" (mantrah sa pratibhäti varnacaranä yasmin na samlaksyate). That is, the mantra is something other than the mere addition of its constituent parts. The awareness of the mantra by the adept, also, must transcend all phonetic distinctions: thus awareness must be that of its spiritual essence only. 28. SSV 2.1 (pp. 47-48): ceyate vimrsyate anena par am tattvam iti cittam/ pürnasphurattäsatattvapräsädapranavädivimarsarüpam samvedanamj tad eva mantryate guptam an tar abhedena vimrsyate paramesvararüpam anena I iti krtvä mantrah . . . atha ca mantradevatävimarsaparatvena präptatatsämarasyam ärädhakacittam eva mantrah na tu vivitravarnasamghaffanämätrakam/ . . . Srïtantrasadbhàva 'pi

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Sütra 2.3 of the SS again touches upon the problem of the nature of mantras: "The secret of mantras is that being whose body is [pure] knowledge (vidyäsarirasattä mantrarahasyam)" "This knowledge," Ksemaräja comments, "is the unfolding of the supreme nonduality. [Its] body is its own nature or essence (svarüpa). That whose body is knowledge is the blissful One in the form of the totality of sounds {bhagavän sabdaräsih), whose soul is the pulsating radiance, the awareness of the perfection of the absolute "I," consisting in the undivided totality of the universe. Such is the secret [that is, the deeper nature, the essence] of mantras." Then Ksemaräja quotes the Tantrasadbhäva: "All mantras consist of phonemes, O dear One! and these are a form of the energy. This energy should be known as mätrkä, which is to be known as being made of Siva."29 As we can see, the mantra is explained as the energy of the supreme Word, that of the phonemes as they emerge from Siva where they are the totality of the reflective awareness of the Godhead and of His awareness of the universe as abiding within Himself. That divine consciousness and the Word are identical, and thereby that mantras are in the form of Consciousness-Word is also underlined by Abhinavagupta in the ÏPV(1.5.14), where, commenting upon a kärikä that describes the pulsating supreme essence of reality as the "heart" of the supreme Lord,30 he says mantränam jivabhüta tu ya smrta saktir avyaya/ tayä hlnä varärohe nisphalähi saradabhravatj/ itif Srïsrïkanfhîyasamhitayam prthan mantrah prthan mantri na siddhyati kadäcanaj jnänamülam idam sarvam anyathä naiva siddhyati// 29. SSV, pp. 50-51: vidyä parädvayaprathä/ sarïram svarüpamj yasya sa vidyäsariro bhagavän sabdaräsihj tasya yä sattä asesavisväbhedamayapürnähamvimarsätmä sphurattä sä mantränam rahasyam upanisat/ yad uktam sritantrasadbhäve sarve varnätmakä montras te ca saktyätmakäh priyej saktis tu mätrkä jneyä sä cajneyä sivätmakä/ / From this quotation (and the previous one) it is interesting to note that this notion of mantras as the energy of phonemes occurs even in one of the Trika's earlier Tantras. 30. sa sphurattä mahäsaitä desakaiavdesini/ saisa säratayä proktä hrdayatf) paramesthinahj j

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that this heart is reflective awareness and the supreme mantra (hrdayam vimarsarüpam paramanträtmakam). "The mantra," he says, "is the heart of everything [that is, the place where everything rests in the primary emitting energy]. It is in the nature of the free activity of consciousness, and the latter consists in the energy of the supreme Word. [It is said] indeed in the Ägamas that but for these [mantras] there would be neither words, nor objects, nor movement of consciousness."31

The Potency of Mantras: Mantravirya Such is therefore the source—Consciousness-Word—of the effective power of mantras. But the Word in its most intense form only could be considered as the source of the mantric potency. Therefore the authors with whom we are concerned here—following in this, probably, Abhinava—say that the source of the potency of mantras is to be found in another mantra, the paramahämantra AHAM, that is, in the absolute "I," which, as we have already seen, is the fullness of the Godhead united with his energy, both transcendent and immanent (cf. Chapter 5, pp. 286-89). Enclosing in himself the full power of all the phonemes, from a to /za, of which mantras consist (and drawing them together in a single point of concentrated energy, the bindu, m, its final letter), AHA AI is not only the primordial and supreme mantra, forts et origo, of all the others, but even more the foundation of everything. Here, in a purely metaphysical perspective, the mantra is placed at the origin of the universe. "This energy [which creates the worlds]," says Abhinava at the beginning of the PTV, "abides first of all in the absolute consciousness beyond time and space, made 31. sarvasya hi mantra eva hrdayam mantras ca vimarsatmâ vimaràanam ca paräväcchaktimayam I tat a evoktam na tair vinâ bhavec chabdo närtho näpi citer gatih . . . ity agameçu/ The same idea is found in the two following stanzas from the Trikahrdaya, quoted by Abhinava in the PTV (p. 156): "This energy of the phonemes which is everywhere—in the divinized energies, in weapons, kings, rivers, living creatures, discs, tridents, lotuses, or stones—is also that which is found in mantras. If it disappears, they too disappear, and there is nothing left but [dead] letters.**

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of the supreme great mantra" (sa ca saktih . . . prathamataram paramahämantramayäm adesakälakalitäyäm samvidi nirüdhä . . . ).32 There is no need to repeat what has been said earlier about aham, that absolute and nondiscursive reflective awareness by the divine consciousness of its fullness and potency. But one should underline how authors such as Abhinavagupta, introducing the notion of paramahämantra as the origin of the other mantras, place what constitutes the basis and the essential power of mantras on a primordial, foundational, supreme, plane. "This energy of the supreme Word (para vâksakti), which is not different from the light of consciousness," says Ksemaräja, in the PHr, "is in the nature of the supreme great mantra, eternally present and manifest. She is the active and living reflective awareness of the absolute T."33 And further: "In this condition of the absolute "I" lies the greatest efficient potency, for this is the stage from which all mantras arise and in which they abide. Owing to this sole force they can be used for one or another definite purpose. Thus the SpKsay: 'having taken hold of this force [of the spanda\ mantras become omniscient and able to perform their functions.'"34 In the fourth ähnika of the TÄ, concerning the säktopäya, in connection with the two mantras SA UH and KHPHREAf, saying once more (sL 181) that the supreme consciousness is at once synthetic self-awareness (parämarsa), spontaneous and eternal sound (dhvani), and vibration (spanda), Abhinava calls this consciousness "the great supreme heart (paramam hrdayam 32. "Siva," he adds later on (p. 45), "consists of the emission of the efficient power of the great mantra, which is in the nature of the supreme Word" (sivo hi paravânmaya mahämantraviryavisrstimayah). 33. PHr, p. 67: citprakäsädavyatiriktä nityoditamahämantrarüpäpürrtähamvimarsamayï yä iyarn para väksaktih. Also PTV, p. 55: prakäsasya hi sväbhävikäkrtrimaparavänmantravlryacamatkärätma aham iti: "that of which consists the wonder of the potency of the supreme mantra, the supreme, spontaneous and uncreated word of the light of consciousness, is aham." 34. Ibid., p. 97: e$aiva ca ahantä sarvamantränäm udayavisräntisthänatväd etad halenaiva ca tattadarthakriyâkâritvàd mahati viryabhümifyl tad ukiarp tadäkramya balatp manträh ity ädi.

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mahat), which, mantrically, takes the form of these two "heartmantras," that of the emanation (SAUH) and that of the résorption. "This synthetic and intense reflective awareness (parämarsa), uncreated and immaculate, peculiar to these [two mantras], is known, [the masters] say, as 'I.' It is the very light of light. It is the efficient power—in the nature of the heart—of all the mantras. But for it they would be lifeless, like a living being deprived of heart." 35 Such is the source of the power acknowledged to be that of mantras, that which forms their essence, their inner being. It is nothing else, indeed, than the source of the cosmic manifestation which, for the Trika, is the source of consciousness or the Word: sarnvid or paravac. But when looked at in their concreteness, as ritual formalized utterances, mantras are obviously far remote from this supreme stage. They are, no doubt, a higher form of speech than ordinary language and are associated, as a rule, to nondiscursive (nirvikalpa) thought. They are turned toward the Absolute and, through their intrinsic dynamism, embodied notably by the bindu36 (with which most of the bïjamantras are provided), they lead toward the source of the Word. However, they are not the supreme Word itself. They are a way or a stage leading to it, provided that the mantrin is able to grasp and make use of their deeper nature.37

35. 7M 4.192-93 (vol. 3, p. 224): etad rüpaparämarsam akrtrimam anäbilam/ aham ity âhur eçaiva prakâsasya prakäsatäj/ 192/ / et ad vlryam hi sarvesäm manträriäm hrdayätmakam/ vinänena jadas te syur jlvä iva vinä hrdä/ /193 / / 36. Cf. infra, p. 394. 37. Mantrasädhana, the mantric ascesis, is meant for the adept to gain control over his mantra. Mantrasädhana is a ritual practice which, metaphysically, may be understood as a gradual penetration into the higher stages of the Word, up to the supreme stage. For this ritual practice, sec H. Brunner's study, "Le sâdhaka, personnage oublié du sivaisme du sud," J.As: 1975. Cf. also A. Padoux, "Contributions à l'étude du mantraàâstra, III: Lejapa" BEFEO: 1987, quoted before. In nondualistic Saiva works the adept's realization of the deeper nature of his mantra is described in a more intellectual, mystical, fashion, and not exclusively in terms of ritual and religion.

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Here we are faced with two problems, one concerning the nature of mantras, the other their empowering. First, as concerns mantras, were they in every respect nothing but supreme Word and consciousness, they would have the same unlimited power as the Godhead: any mantra could achieve anything, and any adept capable of using it would arrive at omniscience and liberation. But this is not so: this is not the view of the various traditions, and mantras are different in value, power, and effects. Admittedly, some of them are held more especially as forms of the primordial energy of the Word. Such is the case with AHAM(when used as a mantra), and that also of OM, SA UH, or of the mülamantras of the various sects. However, the others share but in a more limited way—to a greater or lesser degree—in the energy of the Word. Their power varies notably according to the devatäs of which they are the väcakas, depending on whether these are more or less powerful, that is, they are on a more or less elevated level in the hierarchy of the cosmos and of the planes of consciousness. This point is touched upon in the SpK 2.11, which says that mantras, vivified by the power of the spanda, the primal "vibration," operate in the same way as the sense organs of animate beings."38 "As the sense organs," Rämakantha explains in his commentary (pp. 80-84), "perform different functions while being part of the same living being, while belonging to the same individual consciousness, likewise mantras, although equally vivified, in essence, by the infinite power of the divine spanda, have each their particular role and field of activity." Rämakantha adds that besides having their own inherent limitations, mantras are also limited in their action depending upon the mantrin: Mantras, he says, perform definite functions for adepts who are aware only of their limited self although they are, in their innermost soul, one with the supreme state (ibid., p. 82).

38. tad äkramya balatp man träft sarvajnabalafâlinah/ pravartante 'dhikäräya karanäniva dehinâm/ / (SpK., p. 80)

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The "Empowering" of Mantras This brings us to a second problem linked with the former —and to a further point of our study, that of the "empowering" of mantras, that is, how to bring them into play. For our authors, (Râmakantha in the Vivrti on the SpK, Ksemarâja in the SpN, Abhinava in the TÄ), if the adept is able to rise to the highest level of consciousness, if, liberated-while-living, he has become one with the spanda, the "heart," the supreme Siva, then he is possessed with this very divine energy and to him all mantras are equally able to achieve anything. Even more, "whatever word he utters with the desire to reach one goal or another, for him this word will be an effective mantra." 39 Can any word then be a mantra? Of course not, for the overwhelming majority of people. In fact, as we have seen, mantras are both formally and in their uses thoroughly codified forms of speech: they are rule-governed utterances. No mantra and therefore no mantric efficacy exists apart from these rules. But matters seem different with the liberated-while-living who, in every word, sees and experiences nothing but the supreme Word. This is expressed in S S 3.27: "The conversation [of the liberated-while-living] constitutes a mantric recitation," kathä japah. That is also clearly stated by Abhinavagupta in TÄ 4.194: "One who has reached this uncreated heart, whatsoever he does, whatever he animates or thinks, all this is regarded as mantric recitation."40 "The yogin whose mind abides in the synthetic awareness of the uncreated T " {akrtakähamparämarsa visränto hi yogi), Jayaratha comments (ibid., vol. 3, p. 227), "whatsoever his external activity, for him all this will be a japa, that is, it will shine forth like a mantra, because he abides continuously in the active awareness of the deity who is the Self (svätmadevatävimarsänavaratävartanätmatvena) . . . this is why it has been said rightly that 'any word is japa.'" Jayaratha quotes here SS 3.27. 39. y ad y ad vacanam yena yenabhisamdhinä uccärayati tat tasyämoghamantratäm äpadyate (ibid., p. 84). 40. akrtrimaitaddhrdayärüclho yat kirpcid äcaretj pränyäd va mfàate väpi sa sarvo 'sya japo mat ah f /

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In this case it is quite clear that the mantra is no longer a fixed formalized utterance, but the supreme stage of the Word: what is described here is not the mantra as such, but that particular level of the Word which is the essential nature of mantras: this is quite a different matter. As we can see, when dealing with the nondualistic Saiva theory of mantras, account must be taken of these two different meanings that the word mantra may assume. What is meant is either the mantra as is exists empirically and is used in practice, or else what the mantra is in the abstract or in essence—at the level of the supreme consciousness. This is why the question of the mantrin's level of consciousness is of paramount importance. First, because at the highest stage, the adept's consciousness will take him beyond the mantra, toward its source. Next, and more generally, because the mantra is effective only when uttered (and therefore also held in his consciousness) by a mantrin, and in this respect it cannot be separated from that consciousness. Not all the texts deal with this subject—far from it. Those of nondualistic &aivism, however, teach generally that there is a hierarchy of knowers (pramätr),41 one of their levels being that of mantras; they therefore agree that mantras normally correspond to a certain level of consciousness (which, with respect to the Word, is usually that of madhyama). In this hierarchy, mantresvaras and mahämantresvaras stand for higher mantric levels of consciousness. Such a hierarchy appears as an autonomous system. In spite of this, the mind of the adept plays, for Abhinavagupta and Kçemarâja, a primary role as far as mantras are concerned. According to them, a mantra cannot be separated from its user: while the mantra is consciousness, since the Word, for the Trika, is consciousness, it is also consciousness when used by the adept, who is himself a knower whose self is in essence identical to the supreme knower, Siva—just like the mantras: ete (manträh) sivadharminah, say the SpK2A.

41. This hierarchy of seven pramätrs (Siva/Sakti, Mantramahesvara, Mantres*vara, Mantra, Vijfiänäkala, Pralayäkala, and Sakala) appears in the Trika as early as the MVT. See chap. 3, p. 104, note 54.

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From such a perspective the mantra never acts by itself, autonomously, through some spontaneous action brought about by its mere utterance. 42 Utterance, to be sure, is necessary: it involves the movement of präna. Proper pronunciation must also be ensured, whether the mantra is actually uttered or not (and even if it is unpronounceable). But the mantra is effective only to the extent that it has been assimilated by the adept's consciousness. This is what Ksemarâja said in the above-quoted passage (p. 384) from the SSV: "[The mantra] is the very mind of the devotee who, through intent awareness of the mantra's devatä, realizes his identity with the latter." This formula clearly shows not only that the adept's consciousness and the mantra he practices are on the same level, but also that the mantra and the devotee's mind are identical. And this mental act by which the adept becomes one with the mantra and makes it effective, is vimarsa, a term used precisely to define the energy of consciousness which is supreme Word. Admittedly, this act of consciousness that is vimarsa may itself take place on different levels: the level of Siva is different from that of a human being. Nonetheless the mantra, at all these different levels, is associated with the free activity, with the energy of consciousness, with an intense living awareness beyond all empirical thoughtconstruct.43

42. The idea of mantra as a spiritual or vital energy (there is hardly any distinction between them in Tantrism) is not peculiar to nondualistic Saivism: it is a very common notion. Mantras, it is generally agreed, are effective only insofar as this energy is present, working and awakened in them. The mantrasamskäras (usually ten in number) serve precisely the purpose of arousing, energizing, or redirecting this energy. All these practices combine präna and mantra: japa and uccära cannot be separated from the movement (or the stilling, or, at least, presence) of präna, vital energy. 43. "Discursive, dualistic, thought," says Abhinava in the TÄ (16.250-51, vol. 10, pp. 98-99), "verily, is discourse {sarpjalpamaya), but [in its deeper nature], it is awareness {vimarsa). But as this awareness is mantra, it is pure, free from any bondage, perpetual, and inseparable from the eternal and grace-bestowing Siva. When uniting with this [mantra] even the master's discursive thought attains Sivahood."

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This connection between the mantra and the mantrin's mind is also underlined in the SpK (2.11) when they say, following a passage we have just seen: "The mantras [pervaded by the power of the spanda\ merging therein, become quiescent and spotless. Then, along with the devotee's mind, they achieve Sivahood."44 Here mantras appear (and especially from Rämakan^ha's commentary, p. 83) as capable of reabsorbing the adept's usually discursive thought into their own level of pure, nondiscursive awareness. To use a mantra means to be absorbed, possessed (âvesa) by it. The yogin's spiritual exertion for becoming one with the mantra's level of consciousness (through a kind of mental implosion of his own self into the highest consciousness) is essential. But that energy which pervades the yogin intent on achieving dissolution, which upholds him and wherein he merges ultimately, is not different from the energy of the mantra. Thus, while this exertion from the yogin may be held as essential, and necessary for making the mantra effective, it may be as well believed (perhaps even moreso)45 that mantras do play the main part in this practice and take the yogin's mind into their own ascending movement of return to the source.

vikalpah kila samjalpamayo yat sa vimarsakah/ manträtmäsau vimarsas ca suddho pâsavatâtmaka!?/ / 250/ / nityas cänädivaradasiväbhedopakalpitah/ tadyogäd daisikasyäpi vikalpah sivaiâm vrajet// 251// Throughout this passage (si. 250-95), wherein Abhinava discusses the nature of mantras and their purpose {prayojana) in diksä, he underlines their twofold nature: an ordinary one, that of a rule-governed utterance with specific, limited action, belonging to discursive dualistic thought, and another one, free of duality, that of the supreme consciousness with which the master must become one, so that he can transmit divine grace to his disciple. 44. SpKl.M (p. 80): tatraiva sampraliyante säntarüpä niranjanäh/ sahâràdhakacittena tenaite sivadharmiriahil / 45. This, of course, is the view of the nondualistic Saiva authors, not that of an observer objectively considering the mantric phenomenon.

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Kçemarâja also mentioned this point in his Vimarsinï on SS 2.2, prayatnah sädhakah: "The continued exertion [or endeavor] is that which brings about [that on which one is intent]." "That through which is experienced the nature of the mantra as previously defined [i.e., as citta, awareness]," he says, "is this spontaneous endeavor consisting of taking firm hold of the initial emergence of the desire to experience it.46 This effort is effective because it brings about the identification of the mantrin with the deity of the mantra. As is said in the Tantrasadbhäva: 'O dear One! When a kite, in the sky, has spotted a prey, it swoops down upon it right away with natural impetuosity; even so the king of yogins should send out the bindu, his mind, as an arrow placed on a bow flies up powerfully from the outstretched bow. Even so, O fair One, flies the bindu with the ascending force of the mantric utterance (wcc^rena).'"47 This text aptly conveys the intensity of the spiritual exertion demanded by the practice of a mantra when used for other than purely ritual purposes, and the instrumental role of the mantrin's consciousness in its working. To be sure, one could point out that the mantra, as any magical formula, is "effective" only according to how much faith is put into it, and that the stronger the faith the more effective the mantra. (This is one of the reasons why mantrasädhana takes such a long time, as the sädhakah psyche must literally be permeated by his mantra.) But such is not the view, of course, of our authors, for whom there is an actual interaction between two spiritual powers: that of the mantra and that of the mantrin, the former being finally, for them, probably the most important.

46. One should note the emphasis on the initial emergence of awareness, the initial stir of desire, as an opening on reality. 47. SSV 2.2 (p. 49): yathoktarüpasya mantrasya anusamdhitsäprathamonmesävastambhaprayatanätmä akrtako yah prayatnah sa eva sâdhako mantrayitur mantradevatätädätmyapradafyj taduktam srïtantrasadbhâve: ämisarn tu yathä khasthah sampasyac sakunih priye/ ksipram äkarsayed yadvad vegena sahajena tu/ / tadvad eva hi yogïndro mano bindum vikarsayet/ yathä saro dhanuh sargst ho yatnenätäclya dhävaüj / tathä bindur varärohe uccärenaiva dhävati/ / iti.

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That is indeed the view emphasized in Ksemarâja's commentary upon the same Spandakärikäs: "Mantras," he says, "become spotless in that, after the accomplishment of their particular functions, they are freed from the impurities inherent in these functions. They become quiescent in the sense that they cease to be in the nature of formulas 'expressing1 (väcaka) a deity. Then they attain to complete nonduality—they are dissolved—in the force that is spanda, never to return again to a lower state. They are henceforth freed of the impurities attendant on their former particular activities and they dissolve completely [in the spandd] along with the devotee's mind, that is, his wordly awareness."48 The latter, in effect, "possessed" by the mantra49 (that has the power to absorb it into the nondiscursive state which it embodies), vanishes and is replaced by the transwordly awareness of fusion with Siva. The fusion of the mantra and the mantrin, Ksemaräja adds, occurs also in dïksâ, when the disciple receives a mantra from his master. The spanda therefore constitutes in every respect the basis, the substratum {bhitti) of the nature as of the functioning of mantras. Finally, it may be interesting to quote from another work, of the later Krama, Mahesvaränanda's MM, of which stanza 49 takes up, from a spiritual and mystical standpoint, the traditional explanation of the word mantra as mananaträna-

48. SpN 2A-2 (p. 45-6): tathaniranjanähkrtakrtyatvännivrttadhikaramaläh säntavisistaväcakätmasvarüpäs tatraiva spandätmike bale samyag abhedâpattyä prakarcenäpunarävrttyä llyante adhikäramalän mucyante ädhärakacittena upäsakalokasamvedanena sahaj 49. According to Rämakan^ha {ad SpK 2.11, p. 83), the mind of the sâdhaka, freed of all impurities linked to some precise purpose, together with the purified mantra, becomes spontaneously possessed by it (svâbhâvikamanträvesa). Manträvesa takes place in ritual context also. See, for instance TÄ 15.151-52, where the blindfolded disciple is suddenly shown the sacrificial ground "illuminated by the radiance of the mantra" and is then pervaded by this radiance; being thus possessed by the mantra (tadävesavaEäd), he is identified with it (tanmayatäip prapadyate). In this case, the disciple feels the intimate presence of the mantra (mantrasaipnidhim) because he receives the grace of God (or of the guru): Eaktipätakftah.

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rüpa. It reads thus: "Reflection (manana) upon one's own omnipresence, 'protection' (trana) against the fear of one's limitations, an indescribable experience wherein all dichotomized thought is dissolved, such is the meaning of the word mantra." 50 Commenting upon this stanza in his Parimala, Mahesvarânanda stresses the role of that intuition linked to the spiritual energy that is to be experienced in one's own heart (svahrdaye). He refers here to the SS and to Abhinavagupta, and quotes this sloka from the Räjaräjabhattärakatantra: "The mantra does not consist of phonemes. It is not the ten-armed or five-faced body [of a deity]. It is the flashing forth of the subtle resonance [arising] at the starting-point of the intention [to utter it]." 51 This formulation, like the above, (see p. 394, n. 46) can be explained by the influence of Buddhist notions concerning the self-revelatory instant of all cognition which is free of all thought-construction. In nondualistic Saivism also, the distinct, discursive perception of an object is held as occurring after an initial moment of nondiscursive all-inclusive apprehension, which is a grasping of the true nature of that thing, and therefore of the Absolute. While—for those texts on which we focus here—the mantric practice involves the coalescence of the mantra's spiritual energy with the adept's consciousness, both flowing back toward the Godhead, such a fusion demands of course a special type of mental effort. It implies also practices which, in such a tantric context, are primarily of the yogic sort, that is, connected first of all with the movement of präna and with the arousal of the kundalinl (the importance of which we have already seen in the previous chapters). We shall see briefly later on some aspects of these practices. First I would like to bring to the reader's attention some notions that intervene in such practices, 50. A/A/, 49 (p. 121): mananamayl nijavibhave nijasankoce bhaye tranamayxf kavalitavisvavikalpä anubhütih käpi mantrasabdärthahl j 5LA/A//>(p. 122): varnâtmako na mantro dasabhujadeho na pancavadano 'pi/ sankalpapûrvakofau nâdollâso bhaven mantrah/ /

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notably those of anusamdhäna, of smararia and, above all, of uccära.

The term anusamdhäna may be translated as one-pointed attention mentally aiming at, or searching. "By one-pointed attention on the Great Lake," says the SS, 1.22, "one experiences the power of mantras."52 This experience, explains Ksemaräja (SSF, p. 44), consists of being incessantly inwardly aware of one's identity with it. It implies a concentrated, voluntary, onepointed attention directed at the mantra the power of which is thus realized as none other than the supreme "I" shining as the totality of sounds and as identical with the inner self of the yogin. More surprising as a means to become one with a mantra may seem remembrance or calling to mind (smarana, smrti), to which however a real importance is given as a practice helping to grasp the essence of a mantra. The role of smarana is however justified by Abhinava's conception of memory. Remembrance or memory, for him, insofar as it enables one to bring back a moment from the past to the present time, is considered as evidence of the continuous existence of the oneness of consciousness: that of the individual subject who remembers, but that also of the divine consciousness assuming all forms, underlying every thought therefore of the supreme knower.53 Thus Abhinavagupta, noticing that memory is unity in multiplicity, goes so far as to write in the IPV: "Thus, he who remembers is none other than the supreme Lord" (evam ca sa eva parâmesvarah smaratU IPV, 1.4.1, vol. 1, p. 153). "Memory," he says in the TÄ (quoting the Trisirobhairavatantra), "a recalling to mind, is at the root of all the modalities of existence; verily its innermost nature is the mantra. It is that which allows the apprehension of the deeper nature of these modalities when they arise. Memory, [indeed], induces this nature. Coloring [or 52. mahâhradanusamdhanan mantravïryanubhavah. Consciousness is like a lake in that it is still and holds the whole cosmos within itself, as a lake contains fish and so forth. 53. Substratum and continuity, the existence of which is asserted by Abhinava, in contrast with the Buddhist logicians who denied both. However, some Buddhists did admit, with â/avavijnâna* a causal continuum of samsara.

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taking hold of] all objective modalities, as it is present in the multiplicity of forms, it partakes of the innate nature of all things, it is consciousness in the highest sense [of this word], abiding in what has been manifested. Know that as such it is called supreme reality [or essence]."54 Thus the outstanding role of memory, its eminent nature, coincides somehow with the preeminence of the mantra as supreme consciousness. They do not appear as distinct from each other: in both cases (as far as there are two cases), there seems to be a single movement of grasping the deeper, essential nature of everything, which is mantra and consciousness as well.55 Stressing anusamdhäna or smarana is to place the emphasis on the mental and spiritual aspect of the mantra. It is to adopt an "intellectual" perspective, that indeed of Abhinava. Notwithstanding the above-mentioned quotation from the Trisirobhairavatantra, this is probably not the perspective of the earlier Tantric texts (hardly known at all, it is true), nor even that of Tantras in general. In fact, it is not even always Abhinava's perspective, whose TÄ, for instance, retains a number of mantrayoga practices and does not disregard ritual. Indeed, only in the sämbhavopäya and in the säktopäya does spiritual ascesis free itself from rites and all mental and bodily practices, which are foremost in the anavopäya, in the rites of dïksâ, and

54. TA 5.137-39 (vol. 3, p. 450 and 452): smrtis ca smaranatn pürvam sarvabhâveçu vastutah/ mantrasvarüpaip tadbhävyasvarüpäpattiyojakam/ /137// smrtih svarüpajanikä sarvabhävesu ranjikä/ anekäkärarüperia sarvaträvasthitena ?u//138// svasvabhävasya sampräptih samvittih paramärthatahil vyaktinisfhä tato viddhi sattä sä kïrtitaparä//139// 55. "Memory," Abhinava says in the IPV (l.4. 1, vol. 1, p. 154), "when vivified by the mantra, and so forth, is like the miraculous jewel which can bestow all the supernatural powers," a sentence also quoted by Jayaratha (ad TÄ 5.136, vol. 3, p. 449) in support of the assertion that recalling to mind is the supreme efficient power of mantras: manträriärp par afp vîryam. In his commentary on 17/3.181 (p. 368, Dvivedi's edition: Delhi, 1988), Amrtänanda explains smaret, in the japa of the viçuva with the srïvidya, as anusandhäna, thus underscoring the similarity of these two mental processes.

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so forth, described at great length throughout the TÄ. These are all cases when the mantra must be put into practice through utterance, uccära(na), basically a yogic performance. Here we can see once more that in Tantric traditions, theory and practice cannot be separated, and that practice is always both corporeal and mental: the mantra is used in sädhana, or during a rite, both of which involve the whole human being, made up inseparably of body and mind (to use a dichotomy which, though not Indian, is familiar). That the uccâra as utterance is necessary in mantric practice is obvious. Every mantra, indeed, even though being in essence consciousness, consists, in the form and substance of its expression, of at least theoretically pronounceable phonemes or sounds. It is a phonic energy that, quite naturally, manifests itself through an emission which, even when not vocal, still has, at least theoretically, the aspect of a phonetic process even though the latter remains a purely "inner" and abstract one. We have already come across the term uccära (or uccärana), the primary meaning of which is to go upwards, to rise, to let some content issue out, hence the derived meaning of utterance or pronunciation of a letter (as an emission of sound resulting from the upward movement of the breath in the larynx). We have seen (above, p. 142), notably in connection with hamsa, that the uccära is not the actual pronunciation of a sound, but the conjunction of the phonic energy of the supreme Word, hamsa, with the "breath" (präria), that is, the vital energy, this being nothing other than the human and cosmic energy, the kuntfalinl Uccära is thus the creative, vital movement of the supreme energy.56 But the uccära is also the utterance of a mantra, and as such it is no longer a spontaneous, cosmic phenomenon, but a voluntary, human one, where the movement of präna is associated with mental concentration, anusamdhäna or dhyäna, and to remembrance, smararia. Thus in the TÄ (5.43-72), the 56. The uccara of hamsa is described in various texts. It is usually called ajapäjapa, on which one may refer to my study of japa in the BEFEO, 1987, where I describe this practice as expounded in the Dak^irtamürt\sat\\hita.

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uccära of the bljamantra SA UH is a practice where creative mental concentration (bhävanä) awakens and follows the movement of prâna, "the heart utterance" {hrdayoccära, si 52-53), taking the yogin up to the supreme stage. In that stage there occurs also a further uccära, the nature of which is consciousness (cidätmä), and where a still greater bliss is experienced, such a bliss being in fact linked to sexo-yogic practices (si 70). There the uccära appears as a fusion of the yogin's vital and spiritual energy with the source of the mantras'energy. The same chapter (si 131-32, p. 444) describes the uccära as that wherein is uttered "a phoneme similar to an unarticulated utterance or sound" (avyaktänukrtapräyo dhvanir varnah), the "form" (tanuh) of which being that either of the srstiblja or of the samhârabïja (i.e., SAUH or KHPHREM): by practicing this, the yogin attains to pure consciousness. Such an utterance seems in fact to be more in the nature of a state of consciousness, of a mental representation, than of an actual, empirically perceptible, utterance.57 Abhinava adds, in fact, (si 133-34), that the utterance or the calling to mind of the anacka consonants, from k to s, induces various states of consciousness (samvit—explained in Jayaratha's gloss, p. 445, as experiences, anubhäva\ Jayaratha adds that the calling to mind or the constant repetition of these phonemes leads one to experience the fusion into consciousness: cidaikätmyam anubhavet). The uccära, however, even in Abhinava's perspective, may consist in a perceptible utterance. It may take a form not unlike prayer (especially the "prayer of the heart" of Orthodox Christianity), since in this same chapter of the TA (si 135-36) he quotes the VBh (130), which states that "through unbroken recitation of the word Bhairava [one becomes] Siva," (bhairavasabdasya samtatoccäranäc chivah). This is one of the relatively few cases in the texts that we are considering58 where

57. The uccara, insofar as it is linked with the "breath" (prarta), usually reaches its perfection when the präna and apäna breaths join together in the suçumnâ, wherein they rise, then become still, "resting" in the Absolute: this is a kind of mystical experience, not a phonetic enunciation, 58. The practice becomes more frequent from the Indian Middle Ages onward, with the mystic saint-poets, from the fourteenth century lo the present day, Cf, my study on jap a in the BEFEO cited above.

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the name of a deity—or, more accurately, the syllables of which this name consists, each with its own value, its own meaning59— is treated as a mantra. Commenting on this sloka of the TÄ, Jayaratha explains that the word Bhairava should be repeated while merging into the self of consciousness. Such uccära consists of an intensive awareness of the mantra associated to the ascending movement of the kundalinl in the susumnä, from the heart up to the dvädasänta, thanks to which one will attain union with Bhairava.60

Study of Four Mantras To supplement our rather brief discussion of mantras, it may not be out of place to further explore how nondualistic Saiva texts describe some particular mantras and the way they should be uttered or meditated. We cannot obviously make here an in-depth study of mantric practices in all their diversity: they are too many and too varied. Furthermore, they are described in a number of works dealing with rituals.61 We shall limit ourselves to the study of four particular mantras because these are held as important ones in the texts studied in this book and because they may help in more concretely illustrating, or elucidating, the more general notions about mantras—notably as regards their salvific function, or the intuitive realization of the Godhead's cosmic game. Thus we shall see successively OM, the netra mantra (or mrtyujit\ the "heart bïja" SAUH, and 59. On this, see Sivopadhyäya's extensive commentary upon this sütra of the VBh (pp. 113-16 of the KSTS edition). 60. ätmavyäptigarbhikärena bhairasabdasya paunah punyena "uccâranât" madhyadhämni hfdayäd dvädasäntam yävat parämarsanäc chivo bhaved bhairavaikätmyam anubhavet (7M, vol. 3, p. 448). ÄtmavyäptU fusion or oneness with the "self of absolute consciousness", which is the vision of the essence, is generally thought of as occuring at the samanä level. Cf. SSV3J, quoting SV74.434 (p. 87). 61. For the Agamic âaiva ritual the most extensive and accessible source, as well as the most judiciously and thoroughly expounded and commented upon, is the SP in H. Brunner's edition, to which we have already referred the reader. For the utterance or the recitation of mantras, here again I refer to the collective work Understanding Mantras, H. Alper, ed. (Albany: SUNY Press, 1989) and to my study ofjapa. BEFtXl 1987.

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the pindanàtha (or mätrsadbhäva). OM will afford us the opportunity to ascertain what has been said of the mantra as a means to gain access to the primordial Word, since it will take us along the whole path leading from the world of empirical utterance to the transcendental origin of the Word. With the netra mantra, we shall see a bodily and mental practice of tantric mantrayoga, whereas with SA UH and the pindanâîha we shall emphasize the metaphysical (linked, however, with a mental practice) aspect of these formulas.62 I shall add that these particular mantras are given as mere examples. Admittedly they are characteristic: they reflect a number of common conceptions and usages. But they do not stand as an absolute norm, as practices and notions to be met with unchanged under all circumstances. Here as elsewhere in India an overall unity in principles is expressed through a great diversity of practices and rules. OM It is only natural to begin with the pränava OM not only because we have considered it already {supra, chap. 1, 3 and 6) but also and primarily owing to the prominent place this hallowed syllable has always occupied since Vedic times, and which it still retains in the Tantric texts studied in the present book. This lends to the metaphysico-linguistic speculations on OM a somewhat paradigmatic character. The division of its uccära, for instance, is also found with other bïjamantras (HRlM, and so forth). OM is often given as the original mantra (mülamantra), the 62. It would have been interesting to see also the srividya, since it would have allowed us to look at an important Kula-related tradition, hardly touched upon in this book, though its doctrines and practices are of interest. But studying how this vidyä can be empowered would have been too long for this chapter. I gave a brief outline of the japa of the irîvidyà according to the YH in a study published in the first volume of the Tantric and Taoist Studies in Honor of R. A. Stein (Brussels, 1981). There is a description of the so-called six arthas (that is» of interpretation« and practices) of the srïvidyâ in the second pafala of the YH: see my forthcoming translation of this text and its commentary by Amrtänanda.

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primordial seed (adibïja),63 as the mantra which more than any other symbolizes or embodies the supreme, transcendental, and attributeless (niskala) reality. Its being designated as pranava (from pra-nu, to sound, to reverberate, to make a humming sound, derived from the root NU, to praise or command, but also to sound or shout) is explained by Ksemaräja in the Uddyota of the SvT: prakarsena nuyate param tattvam, "that by which is eminently praised or expressed the supreme reality." "The pranava" the NT says, "is the vital breath of animate beings present in all living creatures;"64 and the SvT: "All that which, consisting of speech, [is extant] in this world, comes to be [only because it abides] in Siva's knowledge [that is, his 63. According to the LT 52.20 (p. 219), it is because of their fusion with the fullness of the supreme "I-ness" (pürnähantasamävesät) due to the presence of this primordial seed (âdibljasamanvayâi), that the totality of mantras (mantraganah) becomes identified with Sri, Visnu's supreme energy. The pränava is that which expresses the Lord, says the YSü 1.27: tasya väcakah pranavah. And, referring both to the cosmic level and to the philosophy of knowledge, verses 9 and 10 of Bhartrhari's VP(Brahmakanda) read: "True knowledge, that known as "perfection," to that a single word gives access; it is wholly contained in the pranava, which does not go against any opinion. From it [i.e. from the pranava], the creator of the worlds, proceed various sciences together with their main and secondary annexes, through which the knowledge of [Brahman] and of the rites is achieved." satyä visuddhis tatroktä vidyaivaikapadägamagä/ yuktä pranavarüpena sarvavädävirodhinl I / vidhätus tasya lokänäm angopänganibandhanähj vidyäbhedäh pratäyante jnänasamskärahetavah/ / 64. NT 22.14: pranavah präninäm präno jivanam sampratisfhitam/ (vol. 2, p.309). Ksemaräja's commentary on this passage (ibid., pp. 310-12) elaborates on the Tantra's assertions, attributing to orn all the characteristic features of the primordial energy of the Word, the source and basis of all that is in existence. "The pranava" it says, "is that energy which gives life to creatures; it is the universal vivifying power; it is the generic spanda, the synthetic awareness, the *unstruck' sound; it is none other than the initial move abhyupagama) [toward manifestation], the cause of all knowledge, action and objectivity," and so forth.

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consciousness], and such knowledge abides therein [i.e., in the pranava]."65 We have seen above (p. 347) that the sadadhvan, according to the SvTy may be looked at as consisting of eleven subdivisions of OM. Similarly we shall see later (p. 410), according to the same text, the whole universe correlated with its fivefold division. The mantra OM appears thus as a symbol of the supreme reality and as expressing (or corresponding to) the totality of the cosmos. Its meditative utterance, with its attendant practices of mental creation, is therefore for the adept a means to become identified with the stages of the process of cosmic résorption; thereby it is a way and a means to gain access to that reality, wherein the cosmos abides—an especially eminent means, since OAI is primarily the supreme reality, Brahman, or for our texts, the transcendental supreme Siva.66 The yogic meditative utterance (uccâra) of OMis described in several chapters of the SVTand in chapter 22 of the NT, both of them commented upon by Ksemaräja.67 While largely in agreement, these two descriptions differ on particular points (with variants even from chapter to chapter in the SvT; this can be explained by the fact that the uccära of the mantra is regarded in those texts as an element in rites (above all, of various dïksâs) which differ from each other. Abhinava, I believe, does not describe it. The same uccära of OMis found in the Ägamas also and in the ritual handbooks of dualistic Saivism, for instance in the SP.6* In all these cases, where (except for 7VT, 22) the ritual described is usually that of dïksâ

65. y at kimcid vänmayam loke sivajnane pratisthitam/ sivajnänam ca tairastham . . . (vol. 3, p. 107). 66. In the texts of the Srîvidyâ, the bxja of the Goddess, HRÎM, plays a similar part, with the same divisions into kala from bindu to unmanä. Cf. A. Padoux, "Unjapa tantrique," quoted above, n. 62. 67. Ksemaräja quotes SvT, 1 and alludes to the uccâra and to the phonic stage of unmanä in his Vimarsinï ad SS 3.5 (pp. 80-83). 68. Cf. SP3, pp. 380ff., where the uccära is that of HAU M (or of HI HA + OM), Aghorasiväcärya's commentary on this passage refers to SvT, 4. On this point see charts 12-14 of 5P3, which give, together with the location of the subtle body's centers, the chart of the uccära of O^/, according to three different texts, including the SvT.

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(where the initiate must rise through the various levels of the universe, back to their divine origin), the human and cosmic aspects of this process cannot be separated: the stage of the phonic energy described as lying in tiers in the adept's body and which he experiences, are also cosmic planes. The movement leading back to the highest plane, the "transmental" (unmanä), is both human and cosmic. We have seen this phonic evolution in chapter 3, as following the movement of emanation, and then the movement of résorption in chapter 6: it is the same anthropocosmic return to the origin of the Word that is again found here. So the adept must first utter the three, theoretically69 constituent, phonemes of OM: A, U, and MA, all three supported and "pervaded" (VYÄP) by the energy of the ascendant breath, hamsa (typified by the phoneme ha anacka),10 an energy which flows, with A, from the heart cakra (hrd—where the kârariadevatä is Brahma), rises to the throat cakra (kantha—Visnu) with U, and reaches the palate cakra (tâlu—Rudra) with MA.11 Next comes bindu, the nasal sound following the phoneme MA. As it continues and becomes more subtle, the bindu moves further upward through the two stages of ardhacandra and nirodhinV2 With bindu, the utterance is conceived of as located in the äjnäcakra, between the eyebrows (bhrumadhya); it corresponds to Isvara. For the AT these stages from A to bin du make up the "gross" portion of the uccära, as is underscored by the fact that these utterances are correlated with the "gross" elements, from earth to water. Ardhacandra and nirodhinl, located at the forehead level (laläta), are not uttered in a cakra and do not correspond to any käranadevatä, perhaps because they are held merely as moments of the phonic vibration as it proceeds from bindu to näda. The latter, also situated at the forehead level, corresponds with Sadâsiva.73 It ends with 69. 70. 71. 72.

In theory, since OAf is always pronounced as om. hakärah präriasaktyäimä: SvT4.263 (vol. 2, p. 167). 5vr4.263-64(ibid.). It is not necessary to repeat here what we said above, in chapter 3, on the symbolic values attached to these three stages of uccära. 73. According to chart 12 of the SP3, ardhacandra and nirodhinl located, like nada, at the forehead level, correspond also to Sadäs*iva.

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nädänta, the "end of the näda" which arises when the ascending thrust of the uccära is entirely absorbed in the energy: this is the stage of sakti. The yogin, as it seems, here reaches the cosmic level of the sakti tattva, located between those of Sadäsiva and of Siva. As sakti cannot, however, be separated from Siva, the stage reached by the adept from sakti onward is that of Siva. The moments of the utterance are then: (1) saktU which is, as it were, the very phonic energy, the actual energy aspect of the Word;74 (2) vyâpinï\ the same energy as all-pervading, is that level of the Word immanent to the universe which generates all of its aspects; it is also called "great void," mahäsünya\ (3) in samanä, thereafter, the energy is also void (sünya), though not indifferent to the manifestation, whose substratum it somehow constitutes (sarvabhäväbhävabhäsabhittikalpam). However high the stage reached by the yogin, he is still regarded as not freed from the "endless net of bondage" {päsajälam anantakam) wherein he is naturally caught.75 Total liberation will occur only when, having relinquished all thought of bondage and perceiving his own essence, he becomes one with (or permeated by) the Self (ätmavyäpti).16 Then he moves up to the ultimate stage of the undivided Self (niçkalam ätmatattvam, according to NT 22.22), that of the "transmental" phonic energy, unmanâ. This is the stage of absolute consciousness, of complete pervasion by and inherence in Siva (sivavyäpti): the transcendental void (sünyätisünya), beyond all appearing: niräbhäsam parant tattvam anuttamam, as the ATputs it. The ascending movement of the uccära stops here, since the phonic energy of the mantra now dissolves in its transcendental, changeless source, beyond time and all possible utterance. As for the yogin, "attaining this unmanâ energy, the pure light inseparable from the cosmic

74. NT 22.22 (vol. 2, p. 313) calls it kuntfalini, thus underlining the link between the uccära and the arousal of the kuntfalinl 75. SVT4.432 (vol. 2, p. 271). 7V722.48 includes the half-stanza: samanântam varärohe päsajälam anantakam, and Ksemaräja, in his commentary (ibid., p. 328), notes that the käranaäevatäs, from Brahma to Siva, reach up to samanä. 76. päsävalokanam lyaktvä svarüpälokanam hi yatj âtmavyâptir bhaveci e$a (SvT, 4.434, p. 272).

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totality [in Ksemarâja's words], he becomes completely fused with the supreme Bhairava, the undivided mass of consciousness and bliss."77 It should be noted that the SV 7(4.344-55, vol. 2, pp. 220ff.) gives the durations of the utterance, in moras (mâtra), of the different stages of the uccära. They range from one mora for A to y64 of a mora for vyäpinl Such instantaneous flashes of time cannot possibly correspond to actual utterances. They are indeed regarded as beyond the level of empirically pronounceable speech. Their briefness is probably meant to suggest the uccära's growing degrees of subtleness.78 This unreal aspect of the uccära appears also in the way it is located in the body of the adept. It is deemed to extend there from the heart cakra to the brahmarandhra, and then beyond, up to the dvädasänta. The SvT (4.342-48) mentions the number of finger's breadths (ahgula) between these centers, the whole span of which measures the bodily extension of this utterance. Now, while these particulars emphasize the corporeal aspect of this yogic operation, here again the dimensions given are inconsistent with human anatomy: the human body in this case is not the physical, concrete, body of the adept, but an imaginai or phantasmal one. That this uccära takes place in the body is due to its being in the nature of Kun<Jaliniyoga, that is, of an operation at once corporeal and phonic (since one follows the fading out of a phonic—at least in theory—utterance), mental, spiritual as well as metaphysical, since the stages of the uccära carry the adept from the level of empirical speech and of thoughtconstructs to the supreme stage of the transcendent Siva. To each of these stages, always correlated with a particular spot in the subtle body, correspond also deities, elements, and cosmic

77. yugapad asecavisväbhedaprakasatmonmanäsaktyasrayena sivam vrajec chivänandaghanaparabhairavasamäpattim srayet (SvT 4.261, comm., vol. I, p. 166). 78. The same is found in the YH 1.29-34, where the uccära of the kaiâs of H RIM ranges from half a mora for bindu (as here) to 1/256 of a mora for samanä (unmanä "having no definite form cannot be uttered"), which makes it even more unfit for actual utterance.

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divisions. The human being in all its aspects, the universe, and the Godhead, all are involved: we have already encountered this "cosmotheandrism," though not expounded in such a thorough and striking way as here. The following chart brings together the elements of this uccâra according to the SvT:

UCCARA OF OM devata unmana

Paramasiva

samanä

Siva

cakra, areas in angula duration (morae) the body no duration

dvädasänta

?

siva Sakti

vyâpinï sakti

taitva

Sakti

sikhä sakti

brahmarandhra

12?

1/64

1

1/32 ?

nädänta näda

Sadâsiva

sadâsiva

from the forehead to the top of the head

11

nirodhinï

1/8

ardhacandra

forehead region

bin du

ïsvara

eyebrows ïsvara suddhavidyâ (äjnä)

MA

Rudra

maya

U

Visnu

A

Brahmâ

(H)

1/16

1/4 2

1/2

palate

4

3

6 tattva (purusa to kala)

throat

8

2

24 tattva (earth to prakrti)

heart

4

1

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All of these correspondences are scattered through several portions of the SvT, which, depending upon the particular aspect of dlksä dealt with, underlines some specific point. They are given more systematically in NT, chapter 22. This text, dealing with the symbolism of the netra mantra, or mrtyujit, OM-JUAf'SAH, discusses (si 14-18, and 25-50) the uccâra of OAf, and describes it as containing within itself the whole universe. Ksemaräja's commentary gives further details, but no full clarification. "The prariava," says Ksemaräja in an initial and interesting elaboration (NT, vol. 2, pp. 310-12), "is the vivifying breath of all living creatures" (cf. above, p. 403, n. 64). It is the primary universal vibration (sämänyaspahda), which is an act of consciousness arising at the level of nonmanifest (anähata) sound, and the first move toward that whence everything originates. Thus it is the animating background of the cosmos. Here we again meet the ancient notions (cf. supra, chapter 1, p, 14) equating OM with brahman. Dwelling in all beings, it animates their vital breath (präna\ wherein it divides up into its constituent parts. Originally abiding at the level of the supreme Word (paräväc), it is both the origin of the cosmos and that which draws it together and takes it back to its source through the successive stages of the sadadhvan:79 this is the twofold— creative and resorbing—movement of the Word, a recurrent theme throughout this study. In si 19 through 50 of chapter 22, the NT enumerates the sequence of the six adhvam, next that of the käranadevatäs, and then gives the eleven stages of the uccära, from A to samanä, which, still caught up in the chains of limitation (päsajäla), belong to the universe that has to be transcended (si 21-22, and comm., pp. 313-14). Then one comes to the level of the Self (âtmatattva), which is niskala and pure energy, and which further extends to Siva as associated with the appearing of the world (säbhäsa)—this is perhaps the level of Sadäsiva. There is still one more stage beyond that: the supreme reality

79. We have seen above, chapter 6, p. 347, that the manträdhvan may consist of the eleven kaläs of the uccâra of Ofyf, from A to samanä.

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beyond all appearing (niräbhäsam param tattvam, sl. 23). This ultimate transcendental stage seems to be that which is designated as "the seventh" (saptamam), thereby lying beyond the six käranadevatäs. It arises when these stages are transcended, at the level where they are reabsorbed and rest in their primal unsurpassable receptacle: sattyägät saptamam proktam layam älayam anuttamam (si 23, p. 315). Reviewing (sl. 25-50) these twelve moments of the uccära, from A to unmanâ, the NT gives the distribution of the sixtyfive kaläs, those limiting energies or "parts" of the universe, between the kaläs*0 of OM, from A to samanä (situated on the level of energy, sakti). Beyond that, with unmanâ, is the plane of Siva who, in his plenitude, is however regarded as threefold: the pure ätman, inseparable from the energy, pure consciousness (cinmätra), transparent and spotless (sl. 51-52); the transcendental energy united with Siva, unmanâ (si. 52); and finally Siva himself, niräbhäsa, that is, utterly transcendent. This system is lacking in clarity and coherence. The correspondences between the stages of the uccära of OM and the divisions of the cosmos, while enumerated in details, do not form a well structured scheme. Sl. 25 through 47 give, for instance, the distribution of the sixty-eight kalâs between the stages of the uccära, which are also correlated with the six käranadevatäs and with Siva's aspects and functions. These slokas also ventilate the stages of OM in the adept's body. But they do not say clearly how are distributed, in the subtle body, the four kaläs, A, U, MA, and bindu (to which is added näda), and the rest of the kaläs (ardhacandra and nirodhinï on the one hand, those of nädänta to samanä on the other). Admittedly, the general pattern of the system as well as its role in the soteriological function of OAf are clear, but there is no coherence in details.81 We see here what we have seen previously with the sadadhvan: classifications that are correlated 80. The kalas, in this case, are the divisions of the phonic energy of the mantra OAf, not the cosmic divisions or portions of Siva. 81. There is a discussion of this distribution (and its inconsistencies), with a chart of the correspondences between uccära, gods, elements, and so forth, in H. Brunner's study on the NT, p. 193.

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but not entirely consistent, this being probably due, in both cases, to an (inadequate) bringing together of earlier systems.82 OAf JUAf SAH: The Netra Mantra As we said before, the mülamantra of the NT is that of the Eye {netra) of Siva, also known as mrtyujit, "conqueror of death." It consists of the three bïjas OAf, JUAf, and SAH. The speculations about OAf of the NT that we have just seen deal in fact with the first of these three bïjas. This being so, one might be tempted to say that if OAf is by itself enough to give its user Sivahood, JUfyf and SAff must be of little use. But the NT (22.15-18) explains that while OAf "grasps the universe in its entirety," that is, draws it together and takes it to the plane of Siva, JUAf (understood as deriving from the verbal root HU9 to sacrifice, to offer in oblation: juhoti in the present indicative) offers this universe, first brought together and purified, as an oblation into the fire of Siva; while with SAIf, ending with the visarga h (we have seen its symbolism), Siva (and therefore the adept) attains a state of plenitude: that is, that of the plenary oblation (pürnahuti), and above all that of the divine energy in its full power, embracing within itself the whole cosmos. This is the Tantric vision of plenitude where unto the fullness of the deity is added that of the divinized cosmos. Fusion in this fullness may be achieved through meditation of the mantra alone, provided the aspirant be a jnänin capable of such a spiritual exertion: this is prescribed in chapter 8 of the AT as supreme meditation (paradhyäna). Chapter 6, on the other

82. The sixth pafala of the SvT, entited Pancapranavadhikära, considers a fivefold japa of OAf. This japa, also associated with hamsa, is made up of various divisions into five, leading to a sixth, transcendental, stage. The system is quite close to that examined here. They coincide to a large extent. It is therefore not necessary to discuss it here. For the pancapranava, cf. TÄ 8.328 and SvT 10.1133, where it appears as five Rudras. Cf. also YH-D'u p. 80. In the Kubjikämata, the term indicates the five bïjas: AW, SRÏtyî, HRÏM, PHREttf, and K$A Ultf. There is a very characteristic, very complex, example of Kunçlalinïyoga associated with the uccära of a mantra in the japa prescribed in the third pafala of the YH: cf. above, p. 402, n. 62.

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hand, describes a "gross" (sthüla) way of realization, consisting of a ritualistic worship of the mantra, through cult, oblations, and the use of yantras and mudräs: this is the common type of mantrasädhana^ accessible to the least gifted adepts, where the mantra is treated as a deity to whom are paid reverence and obeisance. There is, however, an intermediate practice also, the "subtle meditation" {süksmadhyäna) of the mrtyujit, of which I would like to give here a brief outline, for it is probably the most interesting of the three. Like the other two, and even more so, it is a distinctly tantric form of mantrayoga.%4 Like any practice of this type, this "meditation" is based upon the yogic image of the body,85 that is, on the structure of the "subtle body," which the adept visualizes with sufficient intensity to "see" it mentally and feel its presence in his physical body. This is a complex structure, since in addition to the cakras, here six in number, there are also, tiered along the axis of the body, twelve "knots" (granthi) and sixteen "supports" (ädhära), together with five "spaces" or "voids" (vyoman, sünya), three "dwelling places" or "abodes" (dhäman) and three subtle centers "to be perceived" (laksya) in meditation.86 From these centers radiate forth the nâdïs, the "arteries" of the subtle body: ten principal and seventy-two thousand secondary (sometimes believed to be 35 million!); these are the channels through which the präna moves and through which mantras infuse their energy, thus converting the yogin's (physical) body into a "divine body" (dïvyadeha), free of all

83. For the mantrasädhana, I refer again to H. Brunner's article "Le sädhaka, personnage oublié du sivaïsme du sud" (JAs: 1975), already mentioned. 84. A brief summary of this practice is given in H. B runner's analysis of the NT{BEFEO, vol. 61, 1974) pp. 142-45. I refer to this study for those points which I shall overlook here. As Brunner notes, the AT is a rather obscure text and Ksemaräja's Uddyota is not always very illuminating. It is possible, however, to describe this practice and bring out its characteristics and interest. 85. For this bodily image, with its centers and channels, see, for instance, the chart, p. 122, in A. Danielou, Yoga, The Method of Reintegration (New York: University Books, 1955). See also A. Sanderson, "Mançlalu," for the "pervasion" of the body by the Trieülamandala o f the Trika. 86. For these centers, see H. Brunner, op. cit., pp. 142-43.

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affliction. The mantrins, in fact, more than liberation, want to gain supernatural powers. Even more than the practice of OM, that of the mrtyujit consists of working on the image of the body, through bhävanä, the intense creative meditation that causes to appear to the mind vivid images with which the meditator becomes identified.87 The NT describes two forms of "subtle meditation"—that of the Tantras and that of the Kula88—differing in their particulars but based on the same conception of the subtle body and of its functions, on the same structure of the cosmos, and on the same stages in the utterance of the mantra. We shall describe briefly the second of these two meditations (si 16-52). The adept must first mentally collect all his energy, that of the primordial cosmic "vibration" (spanda), in the kanda, the center of his subtle body located above the genitals (and whence, in theory, originate all the nâdïs). Prior to this, however, the energy should have reached "down to kälägni" that is, both to his toes and to the "world" (bhuvana) of Kälägni, the world of the Fire of Time, the lowest of all. The whole body and cosmos are therefore involved right from the start in this process. Once collected there, the power (vïrya), which is vibrating energy (säktaspanda), should be sent upward through the whole body; this ascent is induced and stimulated by successive expansions and contractions of the mattagandhasthäna.*9 Then it rises through the suçumnâ, where it should

87. For the bhavana, see F. Chenet's papers in "Mantras et diagrammes rituels dans l'hindouisme,"and in Numen, vol 34, fasc. 1 (1987). The NT itself uses the term bhävanä in chapter 8 only once or twice, but bhävanä and bhävayet are of frequent occurrence in Ksemaräja's commentary. 88. On the Kula as a reform of the tantric cult of theyoginïs, see A. Sanderson, "Saivism and the Tantric Traditions," in S. Sutherland et ai, eds. The World's Religions (London: Routledge, 1988), already quoted in this book (see chapter 2, p. 000, note 49). 89. "The place of exciting smell," this expression often indicates the sexual organs—thus TÄ 29.246, or TÄ, 3.170, comm. Here it refers to the "bulb" (kanda). The Hafhayogapradïpikâ, 3.113, describes the kanda as enclosing the coiled-up kun<Jalinl The NT here (M. 3I-32) gives five equivalent

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become still, permeating the sense organs (kärana) of the adept. Thereafter, "rejecting all that belongs to mäyä (i.e., to the senses), it moves up beyond the käranadevatäs, Brahma, and so forth, and "pierces" the six cakras, the twelve granthh, the five vyoman or sünya, all stages to be transcended, until it finally reaches the level of the supreme energy which, says Kçemarâja (p. 162), is unmanä, the supreme reality {paratattva), Siva. The piercing of the subtle body's centers is accomplished, the Tantra says {si 30), with the "spear of cognition" (jnänasülena), that is, says K$emaräja, "through the pulsating radiance of consciousness assuming the form of the mantra's efficient energy" (mantravlryabhütacitsphurattä). Since this force, both of the mind and of the Word, is sent upward through contractions and expansions of the kanda, this appears as a mental and phonic process, based, however, on the physical (the physical body acting on the subtle centers). It is a process that, however paradoxical, is easily understandable in the visionary system of mental representations of mantrayoga. Those are mental pictures conjured up and superimposed in the body through bhävanä, whilst yogic practices trigger the phenomena proper to the kundalinï, whose arousal, actually felt because intensely imagined, confirms the upward thrust of the mantra—and of consciousness—from the base of the spine to the top of the head. This ascent is also a passage from the empirical world to the divine level: we deal here with a set of facts and images where the mental, the phonic-phonetic, the physical, and the cosmic are thoroughly interwoven. To return, however, to this process: in the kanda the yogin "finds" (vindate) the khecarimudrä, that is, at this moment of the uccära, he attains that form of energy through which one can "move in the sky of consciousness."90 He must also probably

terms for kanda, including janmasthana ("birthplace") and mülädhära. Its meaning is therefore not quite certain. However, it clearly refers to the genito-perineal region. 90. The khecarimudrâ, says Abhinava (TÂ 32.32-33; vol. 12, p. 333-34), enables the adept to arrive at the very root of the universe, the creative power inherent in all mantras. Annika 32 of the TÄ is devoted mainly to this mudrä and its variants. There, mudräs are defined both as u

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assume the corporeal-cum-mystical attitude peculiar to this mudrä.91 Thanks to the energy of khecarï, the mantra and the mind of the adept rise up to the dvädasänta, where, as the "breaths" now come to a stop,92 the adept's mind, pacified, pure, pervaded by the three undivided energies of Siva (will, cognition, and action) merges into the supreme Godhead, the omnipresent, primal Energy, "the womb of all the gods and all the energies, that yoni wherein the whole universe is born," "wherein all the mantras gather together and become henceforth endowed with the power of salvation, the supreme abode, the birthplace of the cosmic energy" (si 40-42). At this point, the yogin must energize the bindu, the center between the eyebrows, and thereby cause an outpouring of the nectar or ambrosia, the amrta93 which, "like a tidal wave," first rises to the level of brahman, then flowing down again, goes from the susumnä through all the nâdïs and fills the whole physical and subtle body of the practitioner (and also all the worlds, from kälägni to Siva). The sädhaka (through bhävanä) is now immersed in, permeated by, this nectar, and thereby merged in Siva. From then on he enjoys perfect health (si 50). He becomes immortal: he is mrtyujit, "conqueror of death," and hälajit, "conqueror of time" (si 51-52): freed from all limitations, that of time and any other as well. reflection or a reproduction of the appearance of the deity and as that from which the deity appears and therefore thanks to which the adept is united with (or possessed by) it. Cf. A. Padoux, "The Body in Tantric Ritual: The Case of the Mudra%," in T. Goudriaan, ed. The Sanskrit Tradition and Tantrism (Leiden: Brill, 1990). 91. Ksemarâja's commentary (p. 169) describes the mudrä according to the M VT (chapter 7) as a yogic practice combining a bodily posture and the upward thrust of the netramantra through three vyomans, "thanks to which the great yogin achieves the power to move through space." In the SSV2.5 (p. 58), Ksemaräja defines this mudrä as "the surging forth of the bliss of the self (svätmänandocchalatärüpä) and "the essence of the supreme consciousness (parasamvittisvarüpä). 92. Both the ascendant and descendant breaths join together and become still at the "place of the center," madhyadhäman, the "central" point of the "breath," and the center of the soul. 93. The amrta flows naturally from the bindu, since bindu is the moon: cf. supra, chapter 3, p. 109, n. 66.

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What cornes foremost in such a practice is evidently the bodily and mental practice of kuridalinïyoga, with all the visionary system of mental representations and with the phantasmal manipulations of the body image it implies. The mantric and phonic element proper seems subordinated to the other elements. Nevertheless this is a practice of mantrayoga, and it is described as such by the NT We are therefore still dealing here with the salvific power of mantras: it is the mrtyujit that is deemed to have caused and brought about the return of the mantrin's consciousness to the supreme energy and its fusion in this energy, which is indissolubly consciousness and Word. SA

UH—PindanäthalMätrsadbhäva

What we shall now see, with SA Ulf and the pindanätha (also called mätrsadbhäva), is the symbolism, the role of a mantra, its condition as the "seed" (bïja) of the supreme Godhead rather than its practice and use. The soteriological use of these mantras, however, will not be overlooked. Indeed, the main raison d'être of a mantra is that it is an embodiment of the power of the Word that can be used by an initiated adept for practical, ritual, symbolical, or soteriological purposes. As it is, these two "mantras" are used to grasp intellectually (or rather to realize intuitively) the cosmic process as abiding within the Godhead, and through this realization, to impart liberation to the adept. The phonetic symbolism involved here is similar to that of the varnaparämarsa which we have seen. But it is gathered together, concentrated, as it were, in a monosyllable: the more secret, the more mysterious, the shorter 94 the mantra, the more effective it is. The passages dealing with these two mantras are also especially obscure and elliptic. They are to be found mostly in the M VT, the TÄ, and the PT and its

94. As we have already emphasized on several occasions, here and elsewhere, in Indian thought, the concise, the concentrated, is traditionally held as superior to the diluted, the discursive. On this point, cf. Charles Malamoud's remarks in Le svâdhyâya, Récitation personnelle du Veda, pp. 84-89.

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commentaries, especially Abhinava's PTV.95 The importance given to these two mantras seems a particular trait of the Kula's Trika tradition. SAU}} The PT describes this mantra thus: "United with the fourteenth [phoneme], O fair One, associated with the last [portion] of the Master of the tithis, the third brahman, O fairhipped Woman, is the heart of the Self of Bhairava."96 The fourteenth phoneme is A U. The tithis, the lunar days, are the sixteen "vowels" corresponding to Siva in the phonematic emanation:97 Siva is therefore their Master and the "last" of them is the visarga AH. The "third brahman" indicates the letter sa, or more accurately, the sibilant s anacka?% Thus we have S + AU+ H = SAUHwhich, for the PT, is the Godhead's

95. The MVT 3.52-54 gives SA Ulf as the mantra of the goddess Para. St. 9ff. of the PT, and therefore a portion of Abhinava's commentaries (PTVand PTLv) on these stanzas concerns SAUH The TÄ, 4.186-91 and 5.142-50 deals with SA Ulf and pinfanätha. TÄ 30.27-36 gives the forms HS A Ulf, SHA Ulf, and SHSA Ulf, which it attributes to the Trisirobhairavatantra. TÄ 30.45-53 deals with various forms of the pirtçlanâtha/' mâtrsadbhâva. They are also considered in a short text by Kçemarâja, the Parâpravesikâ. (See also the PS, 1-42, where SA Ulf is the third part of Tripurabhairavi's mantra). On the subject of the heart and the heart-mantra, I refer the reader to P. E. Muller-Ortega's study of this theme, The Triadic Heart of Siva (Albany: State University of New York Press, 1989), especially chapter 8, "The Heart as Mantra." 96. caturdasayutam bhadre tithisäntasamanvitamj/9// tritlyam brahma susroni hrdayam bhairavätmanaht/ {PTV, p. 218) 97. Cf. above, ch. 5, pp. 233ff. 98. Pp. 221-230 of the PTV comment upon the expression "third brahman" its various interpretations being explained by Abhinava as pointing to various aspects of the supreme reality. But in his commentary on TÄ (3.167, vol. 2, p. 166) Jayaratha states expressly that the "third brahman" is the letter sa: trtïyam brahma sakârah, relying in this on the Bhagavad Gïtâ, 17.23: om tat sad iti nirdeso brahmanas trividhah smrtah: sat comes indeed third in this list, and the simple removing of the final / results in sa, which stands for sat. . . .

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"seed of the heart" (hrdayabïja), the heart-mantra holding within itself the totality of the cosmos. As it is said in stanza 24 of the same text: "Just as a big tree abides potentially in the banyan seed, even so this animate and inanimate world abides in the "seed of the heart."99 Characteristically, Abhinava's commentary upon this sloka (PTV, pp. 258-60), stressing that the perfect knowledge of this heart alone, achieved through the nirvänadïksà, bestows liberation, does not differentiate between the Heart—that is, the dynamic center of the Godhead—and the bïjamantra, which is its phonic form. Deity and mantra are one, and both are received through dïksâ. But what the mantra stands for—the supreme reality that it is—is intuited by practice (bodily ritual placings, or nyäsas, repetition, or japa, of the mantra, and imagining its presence in the body). In the TÄ (4.186-89), Abhinava defines SA UH as follows: "Indeed, this being (sat = S) whose root is Brahma and which is called the sphere of Maya (mâyânçla) would not be said to exist if it did not enter into the [trident - AU of the three energies of] precognitive impulse, cognition, and action. For it is through entering into these three energies that it is emitted (or projected: visrjyate - visarga: If) into the consciousness of Bhairava. Or it is emitted outside because of that. Thus the fact that these [constituent elements of the cosmos] exist (sat = S) actually results in their being in the nature of the three energies (A U) in the emission (visarga - H) that is projected outward by the supreme consciousness."100 From this rather cryptic description of SA UH and from Jayaratha's commentary on it, it appears that SA UH is taken here by Abhinava as symbolizing first, from the perspective of résorption (samhärakr amena), the fact that the cosmos rests (visräntim yäyäd) in the self of the supreme 99. yatha nyagrodhabijasthah saktirupo mahadrumahj tathâ hrdayabijastham jagad etac caräcaramj jlAj/ (p. 258) 100. tathâ hi sad idam brahmamülam mâyândasamjfiitam j/186// icchäjnänakriyäroham vinä naiv a sad ucyatej tac chaktitritayârohâd bhairaviye cidâtmani'/ /'187 / / visrjyate hi tat tasmäd bahir vätha visrjyate/ evam sadrüpataivaisäm satäm sakiitrayätmatämj/188// visargam parabhodena samäksipyaiva vartate/ (vol. 3, pp. 216-19)

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knower, Bhairava, and then, from the perspective of emission (srstikramena), the projection outward of the cosmos by the creative process of the energies, a projection that takes place, however, in consciousness. To be more explicit: the span of creation, from the earth to mäyä, is, in the mantra, taken in its essence as pure being (sat = S). It is then absorbed in the three energies of Siva (A £/), thanks to which it is imbued with consciousness (more specifically with the self-revelatory and free awareness called vimarsa), to be afterwards (but eternally, out of time) emitted (H) in consciousness. This description occurs in a passage about the power (or efficiency) of mantras, mantravïrya, where the supreme Godhead is described as intense self-awareness (parâmarsa), pulsating radiance (spanda), an ocean with innumerable waves, a full and palpitating allinclusive reality, creating ceaselessly: all of which is symbolized by SAUH. With its three constituent phonemes we have the Absolute itself (S), the triad of Siva's fundamental powers in their absolute fullness (AU), and finally the perennial surging forth (both internally and externally, but always within consciousness, the stuff the world is made of) of the Godhead's creative flow, the throbbing of the divine Heart (//). One understands easily, therefore, that to meditate on this mantra, to grasp its full meaning directly through an all-embracing intellectual intuition, is a liberating experience. It is to be noted that this passage is from the fourth ahnika of the TÄ, which describes the "way of energy" (säktopäya), where the liberating intuition through identification with a "truth" constantly perceived and contemplated in dhyäna and bhävanä (thus through an assimilative internalization of a mentally-created notion) is vikalpasamskâra: a revelation through the purifying action of thought, without having recourse to rites or practices.101 The fifth ahnika, on the other hand, which deals with the änavopäya, where rites and tantric mantra101. The mantras SAUff and pinçianatha, says the same passage, lead the adept to the realization of the potency of mantras (mantravlrya) as being identical with ahatp- This passage was quoted supra, p. 38788, n. 35.

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yoga practices hold a vital part, reveals a quite different use of the mantra. This is 10 be found in a passage we have quoted above,102 dealing with the nature of phonemes (vamatattva), that is, with their creative and transformative power due to their being the Godhead himself. The mantras are described there as "luminous," "endowed with fullness" (pürnatä), and as linked either with the awakening or with the stilling of the vital airs iprärta). The passage emphasizes the power of mantras as related to (and due to) their nature of "nonconventional" pure word, of direct expression of the primordial vibration (spanda) of being. Abhinava goes on to say: "The initial awareness (samvedana) that may be experienced of the primary consciousness (samvid) present in pleasure, in amorous sighs (sïtkara), in pure being, in enjoyment, or in the equal [vision of things],103 is a contact with consciousness at its supreme level (anuttarasamvid). Penetration into the three places (dhäman) that are the heart, the throat, and the lips in their total fulfillment, is the fourteenth [phoneme aü] united and merged with [the former one. The adept,] absorbed in the mantric recitation (japa), while uttering the visarga {- H\ now brings together the ways of the two dvädasänta by uniting them with the heart. Thus this seed gives rise, inside the median channel of bliss, to a vibration which rises from the "bulb" to the heart, the throat, the palate, the upper kauricläli, and then to the highest point."104

102. Cf. supra, p. 377. 103. Sämyam is explained by Jayaratha (ibid., p. 457) as rägadvesädidvandvaparihärah. "the relinquishing of the pairs [of opposites such as] attachment, hatred, and so forth." 104. sukhas'ukärasatsamyaksämyaprathamasamvidahj samvedanam hi prathamam sparso 'nuttarasamvidah//142// hrtkanthyo^hatridhämäntarnitaräm pravikäsinij caturdasah praveso ye ekïkrîatadâtmakahl /143/ / tato visargoccärämse dvädasäntatathäv ubhauj hrdayena sahaikadhyam nayate japatatparahj/144// kandahrtkarifhatâlvagrakauriçlilïprakriyântatah/ änandamadhyanädyantah spandanam bijam ävahet//145// (TA 5.142-45, vol. 3, pp. 456-59).

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These three cryptic slokas can be explained as follows: the first phoneme of SA UH uttered with sïtkâra is S anacka: we have seen105 its symbolic values—notably sexual—as well as its particular closeness to consciousness. To utter S is therefore to come in touch with the highest level of consciousness. AU, next, the "trident of energies,"106 is by implication the trisüla present in the body of the yogin who follows the Trika, extending from the base of the spine up to the dvädasänta. A U is also (and first of all, here) the three powers of Siva united in their fullest intensity: when the adept utters this A U9 it becomes present in his heart, wherefrom it rises up to his throat and to his lips, where it is uttered. The reason, however, why AU is said to go that way is that the diphthong au is defined by Indian grammarians as "gutturo-labial" kanthosthya, that is, produced both at the kantha (throat) and on the lips (ostha). (Mantrayoga also models itself on grammar!) To complete the utterance of SAUH, the yogin finally emits the visarga //. For this he causes a vibratory movement to appear, that of the arousal of the kundalinï, who moves from the lower center of the "bulb" ikandd) up to the dvädasänta, or more accurately, to the "two dvädasäntas" those of Siva and Sakti,107 until she finally reaches the highest point. As Jayaratha writes, "So, starting from the 'bulb' and moving successively through the different centers up to the dvädasänta, this seed of the creation (srstibija = SAUH) causes a vibration in the central channel, that is, it flashes forth as a direct awareness of the absolute consciousness {anuttarasamvidämarsätmanä prasphuret" (ibid., p. 460). This practice of mantrayoga is also described by Abhinavagupta himself in this same ähnika, where in si 52 to 62 (vol. 3, pp. 356-65) he says that the yogin, by the uccâra, is to take the präna straight up (this is the "method of the stick," danda) from the heart (S) to the top of the head where the three powers (A U) abide, then further on, where the uccära (according to TÄV, p. 360), having gone through the 105. Cf. supra, chapter 5, p. 302. 106. For au, cf. above, chapter 5, pp. 271-72. 107. This seems to imply a movement of "breath" going from twelve fingerbreadths beyond the nose, to twelve fingerbreadths above the head.

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stages of the utterance from näda to samanä, merges with the cosmic vibration (spanda): this is the visarga, H. The latter is not, however, an emission or projection, but spanda: an unbroken succession of expansions and contractions, a cosmic pulsation where everything at once arises and is dissolved. "In this supreme Heart," he concludes, "where the great root (S), the trident (AU), and the visarga (If) become one, [the yogin,] uniting with the totality of the cosmic fullness, ultimately finds rest,"108 that is, he realizes the complete fullness of the absolute divine T which is, as we have already said,109 according to the widely used formula of the APS, "light-consciousness resting within itself," (prakäsasyätmavisräntir ahambhävo hi kïrtitah). PinclanäthalMätrsadbhäva While the mantra SA UH makes the adept realize the Godhead's creative and resorbing cosmic pulsation, what predominates there is, however, the Godhead's creative flow: the heart is the core of all life. But the Godhead also destroys the universe, or rather reabsorbs it after having brought it forth. And this occurs both eternally, beyond time—this is the spanda vibration —and cyclically, throughout the recurring cosmic periods of time, the kalpas. Also, as we have seen, the adept progresses toward liberation with the help of the salvific power of mantras, which leads toward the source of the universe: a movement parallel and homologous to that of the cosmic résorption. Hence the importance of another mantra, the counterpart on all these levels of the one we just saw: the "lord of the microcosm," pintfanätha (or pancapiridanätha), also called mätrsadbhäva ("essence of the Mothers" 110 ), which, by contrast with the srstibïja SA Ulf, is the samhärablja (or samhärahrdaya), the seed (or heart) of the résorption. "The uncreated, unstained, aware-

108. ekIkrtamahämülasülavaisargike hrdij / 60 / / parasminn eti visräntim sarvâpûranayogatah/ (7M 5.60-61, vol. 3, p. 364.) 109. Cf. supra, p. 288. 110. Mätrsadbhäva was, for the Trika as expounded in the Siddhayoges'varlmata and the MVT, the higher aspect of Para, the supreme Goddess. Abhinava, quoting these texts in the TÄ (for instance, TÄ 15.533), calls

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ness of these two mantras," says Abhinava in the TÄ, "is, according to the [Masters], that of the absolute 'I,' the light of all light. Verily, this is the power, the heart, of all mantras, without which they would be lifeless like animate creatures deprived of heart."111 Source of the universe, heart of all reality, these two mantras are regarded as the origin of all the others and are therefore of paramount importance. 112 Let us now consider this "heart of the résorption." Its most common form seems to be KHPHREM: this is the one given in the TÄ(4.189-91; 5.75-78; 30.45-46), which, of course, relies uponj earlier texts, notably the MVT, 8.39-43, where it is described a& the supreme essence of all the Mothers, or of all conscious! beings: sadbhävah paramo hy eça mätmäm. It is, however, also! given as HSHPHREAf.U3 None of these formulas is pronounceable, but this is immaterial since the uccära, as we have just seen with SA UH, is not so much an utterance as a mental representation of the mantra's phonic elements associated with the movement of prôna, and the use of their symbolic meaning. Thus the mantra KHPHREM, the very "essence of the Mothers," that is,

also this mantra Kâlakarsinî, since résorption is the destruction of time. He also, however, interprets the name Mâtrsadbhâva as "The Essence of [all] Conscious Beings," taking mâtr as meaning pramätr, since Para is for him the Absolute as pure consciousness; see infra, n. 117. (On these aspects of the Goddess, cf. A. Sanderson, "Saivism and the Tantric Traditions," quoted above.) 111. etadrüpaparämarsam akrtrimam anäbilamj aham ity ahur e$aiva prakäsasya prakäsatäj /192/ / etad vïryam hi sarvecäm mantränäm hrdayâtmakamj vinänena jadâs te syur jïvâ iva vinâ hrdâ//193// (TA 4; vol 3, p. 224) 112. One must remember, however, that in each system a mülamantra can be placed above all the others and be regarded as the source of everything. In traditions where any word is in essence the supreme Word, any formula can be at the origin of all: it suffices to proclaim it as such and to build up, for its uccära, the imaginary representation of the cosmic process this utterance will be deemed to foster and embody. The mantra, in such cases, is that of the supreme godhead of that tradition: here it is Para. 113. In the TA 30.47-49 its form is HSHRPHREItf. The form HSKHPHREltf seems to be also sometimes acknowledged: it is given in the first stanza of the $atsâhasrasarj\hita, which calls this mantra kulaküfa (ibid.» chap. 37), the principal hlja of the Kula tradition, to which the Triku also belongs.

424

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of the ruling divinities of the cosmos (and above all, of the supreme Goddess, since it is her mantra), helps the yogin to \ realize intuitively (and identify with) a cosmic process that no empirical utterance can express. As was the case with SA UH, the pindanätha is used in the säktopäya and the anavopäya. This is what Abhinava says in the fourth ähnika of the TÄ: "This being (sat) [who appears] external[ly] is first dissolved in the fire of knowledge. What remains then is what is left of the awareness which is inner resonance. The condition of space being reached, by passing through the three energies, one attains to what is made of knowing, ultimately to dissolve in what is résorption."114 These enigmatic slokas should be understood as describing a movement of the mind that sees the world merged in the "sky" of consciousness (KH, because of kha, space, sky) in a resonance (PH), this merging taking place through the action of the fire of knowledge (/?, since ra is agniblja)\U5 the world, through the action of the triad of Siva's fundamental powers, icchâ, jnäna, kriyä (£, since it is the trikonabïja),116 is then being engulfed in the bindu M, since bindu is that point where the manifestation withdraws upon itself to return within the Godhead—all of which results in KHPHREM."1 1 !4. tat sadeva bahirupampragbodhagnivilapitaml/189// antarnadatparämarsäseslbhütam taio 'pi alam/ khätmatvam eva sampräptam saktitritayagocarät I /190/ / vedanätmakatäm etya samhärätmani llyatej (TÄ4.189-91, vol. 3, p. 220) 115. Cf. supra, chapter 5, p. 256. 116. Cf. ibid., p. 263-67. 117. In his commentary upon these two slokas, Jayaratha (7M, vol. 3, pp. 220-23), gives a first explanation of the pinçlanâtha (p. 221), where the résorption of the cosmos is described as taking place in Kälasamkarsini. Then he gives a second explanation (p. 222) which, while describing the same movement of the return of the universe to its source, brings in prior to kh the kûfabïja ksa, which, he says, stands for the samhärakundall The mantra explained here is thus the "pancapinçlanätha consisting of the phonemes from ra to bindu" (evam ca rephädibindvantavarnapancakarüpatayä srlpancapindanàtho 'yam ityâgamajnâh\ therefore, it seems: RK$KHEAf. Finally, J. quotes a text —from the Krama, presumably—describing the résorption of the cosmos through this blja as associated with the kurt
Mantra

425

For the änavopäya, Abhinava mentions the pintfanätha in a passage of the fifth ähnika dealing with the penetration (pravesa) of the yogin into the supreme reality (paratativd). Such a yogin, withdrawn from the agitation of the world, no longer perceives the universe as different from himself, but as the sport of the divine consciousness, into which his own consciousness becomes merged. Thus he abides within the heart of the supreme reality. This is how the text puts it: "Having relinquished the wretched condition attendant on intentional action and attained to inactivity, which is in the nature of the inner as well as of the external void (kharüpam = KH), one should become established on the level of the blossoming {phullam = PH) näda and then break open the inner side of consciousness, through which the wheel of cognition, of the senses, and of the breaths118 can no longer be separated from the knowable. The latter is thus dissolved into what is called the fire {vahninä = R) of consciousness and, thus dissolved, merges into this triangle (trikoria = £), which is the fire of energy. The yogin, totally happy and appeased in the noble essence of the bindu (M), which is cognition, rests now in the seed of the résorption (samharabïjà) and acquires thus the very nature of the supreme."119 Although belonging to the anavopäya, this practice seems to consist essentially in a meditation where the yogin experiences the end of all urge to act in this world, the fusion with a subtle, inner phonic vibration, together with the realization that all 118. samvidaksamaruccakram: here, once again, is the terminology (and vision) of the "wheel of energies" (sakticakra) of the Krama. For this, see L. Silburn, Hymnes aux Kâîï, La roue des énergies divines (Paris: Institut de Civilisation Indienne, 1975). 119. arthakriyärthitädainyam tyaktvä bähyäntarätmani/ kharüpe nirvrtam präpya phulläm nädadasäm srayetf /15/ / vaktram anlas iayä samyak samvidah pravikäsayet/ sarnvidaksamaruccakramjneyäbhinnam tato bhavet/ /76/ / tajjneyam samvidäkhyena vahninä praviilyate/ vilïnarn tat trikone 'smin saktivahnau villyatej jllj j tatra sarnvedanodarabindusattäsunivrtahi/ sarnhârabxjaviàrânto yogi paramayo bhavet I /IS/ / (TÄ 5.75-78; vol. 3, p. 383-87)

426

Väc

that belongs to the activity of the mind, of the senses, or of the vital breaths, is both inseparable from the objective world and immersed in consciousness, that is, divine energy itself. The yogin (at the level of bindu, therefore on the ultimate stage of the piridanätha) finally comes to rest in this energy, being completely immersed, dissolved, in the supreme reality. Jayaratha's commentary upon these four slokas (vol. 3, pp. 384-88) does not state those practices of mantrayoga through which the human being can experience this return of all that is to its one and only substratum of consciousness. The experience seems therefore to be essentially a spiritual one, the pindanatha\ role being that of a guide to its successive intellectual stages. By "intellectual," however, I do not mean disembodied. There is nothing in these systems that is not both corporeal and mental. But, more specifically, the next slokas (86 to 100) of this âhnika, referring to the Trisirobhairavatantra, give some indications of how the uccära of mantras should be conducted, that is, how the yogin is to raise the prôna upward in the central nâçlï, the suçumnâ, up to its highest level, and how to meditate, at this point, on the supreme reality. Now, these directions are probably valid for the practice of ihepintfanätha according to this upäya also. Therefore, however'subtle,' or spiritual, this practice may appear, it nonetheless surely belongs to tantric mantrayoga. Whatever the actual practice of the pindanätha may consist of, however, it will bring back the adept to the source and origin of every word and of every thing.

Conclusion

The all-powerful activity of the Word, some aspects of which, (such as described more especially in the Kashmirian nondualistic Saiva texts) have been examined in the course of this study, have appeared as both human and cosmic, and as always associated with a twofold movement of expansion and contraction, with a kind of eternal pulsation that is the very life of the Word-Energy. In its highest aspect, it is the "vibration" (spanda) that is the essence of the Absolute. On a somewhat lower plane, it is the movement that brings forth and dissolves the worlds, the constant change and recurrence characteristic of every form of existence. But whatever the level, it is always the same pulsation. The Word, thus, which is creative autonomy, pure freedom, and which, in essence, never loses this pristine perfection, for it is the eternal origin (not the temporal beginning) of everything, becomes self-limited, brings the empirical world into existence, becomes the human language, a source of error and bondage. But the Word is also the source of liberation, since it is animated by a twofold movement; since the all-pervading reality is hidden to the ignorant, while the initiate is able to "recognize" it under the veil of "conventions"; and since he will be all the more successful in his attempt if he makes use of mantras, that is, of linguistic elements situated on the outer limit of language, and within which abide, condensed and supremely effective, all the powers of the Word, and especially its salvific potency. But while Energy is Word, while everything occurs within and through the latter, we have noted that the movement of the 427

428

Conclusion

Word starts from—and returns to—a point where every word, every sound, fades out into silence. This we have seen with regard to the kundalini%$> well as to paräväc, to the phonematic emanation, to the sixfold course, or to the uccära of mantras such as OM. Indeed, extolling bijamantras, as Tantrism does, means to place at the highest level a form of the word "lying beyond language and reaching to the plane of silence."1 The Word as extolled in the various Tantric schools is not that of explicit, diffuse, language. On the contrary, the further it is from ordinary language, from prolixity, the briefer, the nearer to silence, the higher it is. And indeed from silence does the Word arise. The transcendental stage, the Absolute, is this pure consciousness, still and unmoving (although alive), that is the origin of the Word, then of words and of the diversity of existence, whilst (in nondualistic thought) always inseparably united with them. Therefore, Tantric cosmogonies of the Word are, in fact, cosmogonies born of Silence. And indeed, as we have noted, the predominance of the invisible over the visible, of silence over speech, is one of the oldest Indian notions, a notion faithfully kept up in most Tantric traditions. Thus a study devoted to the powers of the Word finally leads to accept the preeminence of Silence. But this is a silence pregnant with all the possibilities of the Word, and even of language. The unconditioned Absolute is, for nondualistic thought, pregnant with all the diversity that is to issue from it, that it dominates and transcends, underlies and pervades, without, however, being affected thereby. Thus, moving from language to its original levels, one ultimately arrives at its source, at silence: OM merges into the resonance, näda, which in turn gradually dissolves in the pure light of consciousness, in the silence of the supreme and transcendent Godhead. But the latter is at the same time indissolubly united with the Word, which is its energy, and it is within and through this Word that all is accomplished: Energy, says Abhinavagupta

1. "Située hors du langage et éventuellement jusqu'à la zone du silence," L. Renou, EVP, 6, p. 12.

Conclusion

429

in the PTV (pp. 220-21), originates from the union of Siva with this supreme Word, and the univer^e is nothing but a form assumed by the energy: it is the cos^j c body born of the word of Bhairava.

Select Bibliography

This is not a complete bibliography of the subject. It includes those works or studies only that I have read or consulted for the purpose of this book, or which have had some influence on my views on some subject treated here.

/. Texts (and translations) A. Veda, Brähmana, Upanisad Aitareya Äranyaka. Calcutta, Bibliotheca India, 1876. Aitareya Brähmana. Calcutta, Bibliotheca Indica, 1895. The Aitareya and Kausïtakï Brähmanas of the Rig- Veda. A. Berriedale Keith, trans. Harvard Oriental Series. Cambridge: Harvard University Press, 1902. Atharvavedasamhitä.

R. Roth and W. D. Whitney, eds. Berlin, 1924.

The Atharvaveda, W. Dwight Whitney, trans. C. R. Lanman, ed. Cambridge: Harvard University Press, 1905. Revised edition by N. S. Singh, 2 vols., Delhi, 1987. The Brhadäränyaka Upanisad, with the commentary of Sri Madhvächârya. The Sacred Books of the Hindus. Allahabad: Dr. L. M. Basu, 1923. Gopatha Brähmana, in The Atharvaveda. Bloomfield, ed. Grundriss der Indo-Arischen Philologie und Alterstumkunde. Strasbourg, 1899. Jaiminlya Upanisad Brähmana (the Jaiminiya or Talavakära Upanisad Brähmana). Hanns Oertel, trans. JA OS 16, 1894. 431

432

Bibliography

Käthaka Samkalana (of the Yajurveda). Suryakanta: Lahore, 1943. Kausïtaki Brähmana, B. Lindner, ed., trans. Jena, 1887. Mahänäräyana Upanisad, edition critique avec une traduction française et en annexe la Pränägnihotra Upanisad, J. Varenne, Paris: Publications de Vlnstitut de Civilisation Indienne, fasc. 11 & 13. 1960. Maiträyanl Samhitä (Die Samhitä der Maitrâyanïya-Sakha). 4 vols. Hrsg. von L. von Schroeder, Leipzig, 1881-1886. Repr.: 19701972. Maitrâyanïya Upanisad. J. A. B. van Buitenen, trans. The Hague, 1962. Pancavimsa Brähmana. G. Caland, trans. Calcutta, 1931. Rgveda Samhitä (The Sacred Hymns of the Brahmans). F. Max Muller, ed. London, 1890-1892. Repr.: Banaras, 1983. Der Rig-Veda. 3 vols. Harvard Oriental Series. K. F. Geldner, trans. Cambridge: Harvard University Press, 1951. Satapatha Brähmana, A. Weber, ed. Berlin, 1855. The Satapatha-Brähmana according to the text of the Mädhyandina school. J. Eggeling, trans. 5 vols. Oxford, 1882-1900. Repr.: Delhi, 1978-1982. Taittiriya Brähmana. H. Mahadeva Sastri, et al, ed. 4 vols. Government Oriental Library Series. Mysore, 1900-02. Taittiriya Samhitä (The Veda of the Black Yajus School). A. B. Keith, trans. 2 vols. Harvard Oriental Series. Cambridge: Harvard University Press, 1914. The Thirteen Principal Upanishads. R. E. Hume, trans. London, 1931. Repr.: Delhi, 1983.

B. Grammar/ Philosophy of Grammar/ Darsana Amarakosa. Nämalingänusäsanam (with the commentary Arnarakosodghätana of Bhat^a Ksïrasvamin). Har Dutt Sharma, ed. Poona, 1941. Bhartrhari. Vakyapadlya. Banaras: Chowkhamba Sanskrit Series, 1937. Nandikesvara Käsikä. Upamanyukrtalikasahitä.

Calcutta: Calcutta

Bibliography

433

Sanskrit Series, 1937. Pänini. Astâdhyâyï, Sris Chandra Vasu, ed., trans. Allahabad, 1891. Repr.: Delhi, 1988. . La grammaire de Pänini. Renou, trans. Paris, 1954. . Päniniya Siksä. A. Weber, ed., trans. "Indische Studien", 4. Leipzig: 1858. . Atharvaprätisäkhya.

W. D. Whitney, ed., trans. JAOS 7,

1886. . Rkprätisäkhya. M. D. Shastri, ed., trans. Lahore, 1937. . Shabara-Bhäsya. Ganganath Jha., trans. 4 vols. ("Gaekwad Oriental Series" nos., 66, 70, 73, 103). Baroda, 1933-45. . Nyäyasütra (with the Bhäsya of Vatsyäyana). Anandashram Sanskrit Series, no. 121). Poona, 1922. Annambhatta. Tarkasamgraha. A. Foucher, trans. Paris, 1949. Isvarakrsna. Sämkhya Kärikä. (with the commentary of Gaudapädäcärya). Har Dutt Sharma, ed., trans. Poona Oriental Series, 1933. Mädhaväcärya. Sarvadarsanasamgraha. I. Vidyasägara, ed. Calcutta: Bibiiotheca Indica, 1853-58. Repr.: 1981. Sarva-darsana-sangraha. E. B. Cowell & A. E. Gough, trans. London, 1882. Repr.: Banaras: Chowkhamba Sanskrit Series, 1961.

C. Yoga/ Yoga and sectarian Upanisads/ Puränas Agnipurâna. Rajendralal Mitra, ed. 3 vols., Bibiiotheca Indica. Calcutta, 1870-1879. Repr. 1985. PätanjalayogasüträniiVäcaspatimisraviracitaükäsamvaiitavyäsabhäsyasametäni). Poona: Anandashram Sanskrit Series, I932. The Yoga-System of Patanjali. J. H. Woods, trans. Harvard Oriental Séries. Cambridge: Harvard University Press, 1927. Gheran4a Samhitâ. Sris Chandra Vasu, ed. and trans. Adyar, 1933. Hafhayogapradïpikâ. Srinivasa Iyengar, trans. Adyar, 1949. Kâlikâpurâna. K. R. van Kooij, trans. Worship of the Goddess according to the Kälikä-Puräna, part I (Translation, introduction, and notes of chapters 54-69). Leiden, 1972.

434

Bibliography

Kaula and other Upanisads, with a commentary by Bhäskararäya. Tantrik Texts, vol. XI. Calcutta and London, 1922. $atcakranirüpana and Pädukäpancaka. A. Avalon, ed. and trans. The Serpent Power, being the Shat-chakra-nirüpana am^Pädukäpanchaka, two works on Laya Yoga. Madras, 1953. The Saiva Upanisads. Commentary by Sri Upanisad-Brahma-Yogin. Adyar, 1950. The Saiva Upanisads. T. R. Srinivasa Iyengar, trans. Adyar, 1953. The Säkta Upanisads. Commentary by Sri Upanisad-Brahma-Yogin. Adyar, 1950. The Säkta Upanisads. A. G. Krishna Warrier, trans. Adyar, 1967. The Yoga Upanisads. Commentary by Sri Upanisad-Brahma-Yogin. Adyar, 1920. The Yoga Upanisads. T. R. Srinivasa Iyengar, trans. Adyar, 1952.

D. Nondualist Kashmirian works/ Srïvidyâ 1. Nondualist Kashmirian works Abbreviations APS

Ajadapramätrsiddhi of Utpaladeva. See Siddhitrayi.

ÏPK

Hvarapratyabhijnäkärikä and Vrtti of Utpaladeva. Srinagar, 1921. KSTS no. 34—published with the Siddhitrayi

ÏPV

Isvarapratyabhijnâsutravimarsinï of Abhinavagupta. Bhäskarï, a commentary on the Isvarapratyabhijnâvimarsinï. K. A. Subramanya Iyer and K. C. Pandey, eds. Vols. 1 & 2. Allahabad, 1938-1950. Vol. 3: Bhâskarï, an English Translation of the ïsvara Pratyabhijnä Vimarsinï in the Light of the Bhäskari, by K. C. Pandey. Lucknow, 1954. The Princess of Wales Saraswati Bhavana Series, no. 84.

ÎPVV

Isvarapratyabhijnâvivrtivimarsinï of Abhinavagupta. 3 vols., Bombay, 1938-43. KSTS nos. 60, 62, 65. Repr.: Delhi, 1987, Mahänayaprakäsa of Räjanaka Sitikantha. Bombay, 1918. KSTS, no. 21.

MM

Mahârthamanjarï of Mahesvaränanda, with the autocommentary Parimala. V. V. Dvivedi, ed. Banaras, 1972.

Bibliography

435

Yoga-tantra-granthamâlâ, vol. 5. MVT

Mâlinivijayoitaratantra. Bombay, 1922. KSTS, no. 37.

MW

Mälinivijayottaravärttika of Abhinavagupta. Srinagar, 1921. KSTS, no. 31.

NT

Netratantra with the commentary Uddyota by Ksemarâja. 2 vols. Bombay, 1926-39. KSTS nos. 46, 61. New edition by V. V. Dvivedi: Netratantram (Mrtyunjaya Bhattärakah) with commentary Uddyota by Ksemarâja. Delhi: Parimal Publications, 1985.

PS

Paramärthasära of Abhinavagupta, with Yogaräja's Vivrti. Bombay, 1916. KSTS no. 7.

PTV

Paräprävesikä of Ksemarâja. Srinagar, 1918. KSTS no. 15. Parätrimsikävivararia of Abhinavagupta. Srinagar, 1918. KSTS no. 18. // commento di Abhinavagupta alla Parâtrimsikâ (Parätrimsikätattva-vivaranam). R. Gnoli, trans. Rome: ISMEO, 1985. Abhinavagupta, A Trident of Wisdom. Translation of Paratrïsikâ- Vivarana by Jaideva Singh. Albany: State University of New York Press, 1989.

PTLv

Parâtrïsikalaghuvrtti of Abhinavagupta. Srinagar, 1947. KSTS no. 68. Parätrisikätätparyadipikä. Srinagar, 1947. KSTS, no. 74. Parâtrïsikâvivrti of Laksmïrâma. Srinagar, 1947. KSTS no. 69.

PHr

PratyabhijMhrdayam by Ksemarâja. Bombay, 1918. KSTS no 3. Pratyabhijnährdayam, Jaideva Singh, ed. and trans. Delhi: Motilal Banarsidass, 1963.

ST SD

Siddhitrayi of Utpaladeva. Srinagar, 1921. KSTS no. 34. Sivadrsti of Somänanda, with Utpaladeva*s Vrtti. Srinagar, 1934. KSTS no. 54.

SS SSV

Sivasütra of Vasugupta, published with: Sivasutravimarsinï by Ksemarâja. Srinagar. KSTS no. 1. Sivasütras, The Yoga of Supreme Identity. Jaideva Singh, trans. Delhi: Motilal Banarsidass, 1979. Sivasütra con il commento di Kçemarâja. R. Torella, trans.

436

Bibliography Rome: Ubaldini, 1979.

SSvärt Sivasütra Värttikam by Bhâskara, published together with: SSvr Sivasütra Vrtti by Ksemarâja. Srinagar, 1913. KSTS nos. 4 and 5. SvT Svacchandatantra, with Ksemaräja's Uddyota. Bombay, 1921-1935. KSTS nos. 31, 38, 44, 48, 51, 53, and 56. Repr. in 4 vols. Delhi Samskrt Gyan Samsthan, 1986. SpK

Spandakärikäh Srirämakanthäcäryaviracitavrttyupetäh. Srinagar, 1913. KSTS no. 6. Spandakärikävrtti of Kallata. Srinagar: 1913. KSTS no. 5.

SpN

Spandakärikäh Ksemaräjakrtanirnayopetäh. Srinagar: 1925. KSTS no. 42. Spanda-Kärikäs, The Divine Creative Pulsation. Jaideva Singh, trans. Delhi: Motilal Banarsidass, 1980.

SpS

Spandasamdoha by Ksemarâja. Srinagar, 1917. KSTS no. 16. Stavacintämani by Bhatta Näräyana, with Ksemaräja's commentary. Bombay, 1908. KSTS no. 10. La Bhakti, Le Stavacintämani de Bhattanäräyana, L. Silburn, trans. Paris: Ed. de Boccard, 1964.

TÄ

Tanträloka of Abhinavagupta with Räjänaka Jayaratha's commentary. 12 vols. Srinagar and Bombay, 1918-1938. KSTS nos. 3, 28, 30, 36, 35, 29, 41, 47, 59, 57, and 58. Repr. in 8 vols. Delhi: Motilal Banarsidass, 1987. Luce deile Sacre Scritture, Tanträloka of Abhinavagupta. R. Gnoli, trans. Torino: UTET, 1972.

TS

Tantrasära of Abhinavagupta. Bombay, 1918. KSTS no. 17. Essenza dei Tantra, Tantrasära of Abhinavagupta. R. Gnoli, trans. Torino: Boringhieri, 1960.

MV

Vämakesvarimatam, with Räjänaka Jayaratha's commentary. Srinagar, 1945. KSTS no. 66. See Nityäsodasikärnava.

VS

Vätülanäthasütra, with Anantasaktipäda's Vrtti, Bombay, 1923. KSTS no. 29.

VBh

Vijnänabhairava, with Kshemaräja's and Shivopadhyäya's commentary. Bombay, 1918. KSTS no. 8. Le

Vijnäna Bhairava. L. Silburn, trans. Paris: Ed. de

Bibliography

437

Boccard, 1961. Vijnänabhairava or Divine Consciousness. Jaideva Singh, trans. Delhi: Motilal Banarsidass, 1979. 2. Srïvidya GT

Gandharvatantra. R. C. Kak and H. B. Shastri, eds. Srinagar, 1934. KSTS no. 62. Repr. in Tantrasangraha, vol. 3. See below.

JnT

Jnänärnavatantram. Poona, 1952. Anandashram Sanskrit Series no. 69.

KKV

Kämakaläviläsa by Punyänandanätha, with Natanänandanâtha's commentary. Arthur Avalon, ed. and trans. Madras: Ganesh & Co., 1953.

KT

Kularnava Tantra. A. Avalon, introd. Sanskrit text: Täränätha Vidyâratna. Madras: Ganesh & Co., 1965.

LSN

Lalitasahasranäma, with Bhäskararäya's Saubhägya-Bhäskara Bhäsya. Bombay: Nirnayasagar Press, 1935. Repr.: Delhi: Nâga Publishers, 1985. Lalitasahasranâma, with Bhäskararäya's commentary. R. Anantakrishna Sastry, trans. Adyar, 1951.

NSA

Nityäsodasikärnavah Sivänandakrtayä Rjuvimarsinyä Vidyänandakrtayä Artharatnävalyä ca samvalitah. Sampädakah: Srlvrajavallabhadvivedah. Banaras: Väranaseyam Samskrt Mahävidyälaya, 1968. Yoga-Tantra-Granthamälä no. I. Published with Sivänanda's Subhagodaya, Saubhägyahrdayastotra and Subhagodayaväsanä, and Amrtänanda's Saubhägyasudhodaya.

NU

Nityotsava of Umänandanätha, supplement to Parasurämakalpa-sütra. Baroda: Oriental Institute, 1977. Gaekwad's Oriental Series no. 23. Parasurämakalpasütra, with Rämesvara's commentary. Baroda: Oriental Institute, 1950. Gaekwad's Oriental Series no. 22. Saundaryalaharï (The Ocean of Beauty) by Sri SankaraBhagavatpäda. S. Subrahmanya Sastri &and T. R. Srinivasa Iyengar, eds. and transis. Adyar, 1948. Saundaryalaharï, with several commentaries. Madras:

438

bibliography Ganesh & Co., 1957.

TRT

Tantrârajatantra. L^kshmana Shastri, ed. Delhi: Motilal Banarsidass, 1981. Varivasyärahasya of Sri Bhäskararäya Makhin, with his own commentary. Subrabmianyya Sastri, ed. and trans. Adyar, 1948. Srividyärnava Tantra of Shri Vidyâranya Yati. Ram Kumar Rai, ed. Banaras: Pr^chya Prakashan, 1986.

K Other Tant ras and Tan trie Compilations / Mantrasästra Kaulajnânanirnaya and Some Minor Texts of the School of Matsyendranâthû, P- C Bagchi, ed. Calcutta, 1934. Calcutta Sanskrit Series no. 3Kramadïpika. Ram Chandra Kak and Harabhatta Sastri, eds. Srinagar, 1929. KSTS no. 67. Kubjikämatatantra, Kulalikämnäya Version, T. Goudriaan and J. A. Schoterman, eds. Leiden, Brill, 1988. Luptägamasamgraha* Vrajvallabha Dvivedi, ed. 2 vols. Banaras: Sampufnariand Sanskrit Vishvavidyalaya, 1970-83. Yoga-Tantra-Granthamâlâ vols. 2 and 10. MNT

PST

ST

Mahänirväna Tantra- The Great Liberation. A. Avalon, trans. Madras: Ganesh & Co-> I 9 2 7 - R e P r - : D e l h i : Motilal Banarsidass, 1977. Mantramahodadhih satikah. Bombay: Srivenkatesvara Steam Press, 1938. Prapancasäratantram, A. Avalon, ed. 2 vols. Calcutta, 1935. Tantrik Texts vols. 18 & 19. Repr. in 1 vol. Calcutta: Asiatic Society, 1981. Saktisangamatarttra, B. Bhattacharyya, ed. 4 vols. Baroda: Oriental Institute, 1941. Gaekwad's Oriental Series vols. 91, 101, 104, and 166. Säradätilakatantram- A. Avalon, ed. 2 vols. Calcutta, 1933. Tantrik Texts vols. ^ anc* ^ - Repr.: Delhi: Motilal Banarsidass, 1985. Siddha-Siddhanfa-Paddhati and Other Works of Näth Yogis. Kalyani Mallik, <ed. Poona: Oriental Bookhouse, 1954.

Bibliography

m

439

Tantrasära of Krsnänanda, part 1. Banaras. Chowkhamba Sanskrit Series, 1938. Tantrasangraha. Gopinath Kaviraj, ed. 3 vols. Banaras: 1970-1979. Yoga-Tantra-Granthamälä vols. 3, 4, and 6. F, Dualist Saivismj Saivasiddhäntal Ägamas MatPär Matangapäramesvarägama: all four pädas in 2 vols, with Bhafta Rämakantha's commentary. N. R. Bhatt, ed. Pondicherry: Institut Français d'Indologie, 1977, 1982. Mrg.

Sri Mrgendra Tantram {Vidyäpäda and Yogapäda) with Näräyanakantha's commentary. Bombay, 1930. KSTSno. 50.

Mrg

Mrgendrägama (Kriyäpäda and Caryäpäda). N. R. Bhatt, ed. Pondicherry: Institut Français d'Indologie, 1962. Mrgendrägama, Bhattanäräyanakantha's Vrtti and Aghorasiva's Dipikä. M. Hulin, trans. Pondicherry; Institut Français d'Indologie, 1980. Mrgendrägama, Näräyanakantha's Vrtti. H. BrunnerLachaux, trans. Pondicherry: Institut Français d'Indologie, 1985.

NK

Nädakärikä of Rämakantha, with Aghorasiva's commentary.

RT

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Periodicals and Collections Quoted in Abbreviated Form

ABORI

Annals of the Bhandarkar Oriental Research Institute, Poona.

BEFEO Bulletin de VEcole Française d'Extrême-Orient, Paris. BSOAS

Bulletin of the School of African and Oriental Studies, London.

JAs

Journal Asiatique, Paris.

JAOS

Journal of the American Oriental Society, Boston.

///

Indo-Iranian Journal, The Hague.

KSTS

Kasmir Series of Texts and Studies, Srinagar.

WZKS

Wiener Zeitschrift für die Kunde Südasiens, Vienna.

ZDMG

Zeitschrift der Deutschen Morgenländischen Gesellschaft, Wiesbaden.

449